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Second, with the dawn of the Internet Age, new questions regarding church history and doctrine have come under scrutiny. &nbsp;As Assistant Church Historian <a href="http://www.deseretnews.com/article/865637902/Church-History-Museum-reopens-after-year-of-renovation.html?pg=all">Reid Neilson stated</a>:</div><blockquote class="tr_bq"><i>Every generation asks different questions of our history...We hope to be completely and totally honest about our past, both good and bad...The goal of the Church History Museum is to build the faith of the next generation of Latter-day Saints and to help others outside our faith understand our history.</i></blockquote>In short, the goal of this renovation of the Church History Museum is to help the rising generation better engage with the church's history by employing better technology and by addressing some of the most common topics of concern. <br /><br />So, without further delay, I present to you all my review of the new and improved LDS Church History Museum! &nbsp;My review will give each individual exhibit an overall grade, after which I will give the museum in general my critique. &nbsp;I will caution the traditional believing Mormon by stating that some of the issues presented in the museum (and in my review) can be difficult to hear. &nbsp;I will also caution the skeptic by stating that the church has EVERY RIGHT to put its best foot forward. Yes, historical integrity is important but the church is ultimately a church, not a history class. &nbsp;The traditional believer may esteem some of my review as being "blasphemous," while the skeptic will see some of it as "propaganda." &nbsp;Oh well, to each their own I suppose. &nbsp;Let's get on with the matter at hand...<br /><br />--------------------------------------------------------------------------------------------------------<br /><br /><b><i><u><span style="font-size: large;">THE GOOD</span></u></i></b><br /><br /><b><u>The Book of Mormon Translation Process:</u></b><br />The very first exhibit upon entering the Church History Museum focuses on the translation process of the Book of Mormon. &nbsp;For many members of the LDS church, this exhibit will present a very different narrative from the one taught in Sunday School and Seminary. &nbsp;I even had the chance to speak with a church historian who happened to be answering questions at this particular exhibit. She informed me that of all exhibits in the museum, most traditional members found this one to be the most shocking or eye-opening. <br /><br />And why is that?<br /><br />Simply put, it is because the traditional LDS explanation for the translation process of the Book of Mormon depicts Joseph Smith, carefully reading over the golden places with the Urim and Thumim, while a scribe listens intently to Smith's dictation. &nbsp;The scribe would be separated from the places by a sheet of some kind, preventing his/her ability to see the plates for him/herself. &nbsp;For example (on the left):<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-6CCMoyN0Xx4/V6DULwZtPVI/AAAAAAAAGak/TXo2uAge5eMHL_9XIRQCf3Z7OzbRJkKDgCLcB/s1600/1%2Bchucch%2B1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="215" src="https://1.bp.blogspot.com/-6CCMoyN0Xx4/V6DULwZtPVI/AAAAAAAAGak/TXo2uAge5eMHL_9XIRQCf3Z7OzbRJkKDgCLcB/s400/1%2Bchucch%2B1.jpg" width="400" /></a></div><br />From a historical perspective, this depiction is completely inaccurate. &nbsp;From the records we have (and they are quite clear on the matter), Joseph Smith actually translated the Book of Mormon (at least the majority of it) by placing a seer stone into a hat (the same seer stone he found in 1822 while digging a well for Willard Chase). Smith would sometimes not even reference the golden plates during the translation process (as seen in the pic above on the right). &nbsp;Below are some pictures I took from the church's new exhibit on the translation process of the Book of Mormon:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://2.bp.blogspot.com/-xcND2Pya18E/V6DVdb_FYFI/AAAAAAAAGas/L-Rcwcdn-qcGmnmzX77jib642kML_g2OwCLcB/s1600/church%2B5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://2.bp.blogspot.com/-xcND2Pya18E/V6DVdb_FYFI/AAAAAAAAGas/L-Rcwcdn-qcGmnmzX77jib642kML_g2OwCLcB/s400/church%2B5.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://3.bp.blogspot.com/-nwC7UxUm9sc/V6DVmz5Z-jI/AAAAAAAAGaw/YrfeC6v8RV0RDwToa2qeRzb-A6IQHqifwCLcB/s1600/church%2B3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" height="300" src="https://3.bp.blogspot.com/-nwC7UxUm9sc/V6DVmz5Z-jI/AAAAAAAAGaw/YrfeC6v8RV0RDwToa2qeRzb-A6IQHqifwCLcB/s400/church%2B3.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-8Pdtn_L3CsY/V6DVx0oMKDI/AAAAAAAAGa0/kg70UXPyZ9sgYF-L_1nnTPSYHvAtGTU0QCLcB/s1600/church%2B2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" height="300" src="https://4.bp.blogspot.com/-8Pdtn_L3CsY/V6DVx0oMKDI/AAAAAAAAGa0/kg70UXPyZ9sgYF-L_1nnTPSYHvAtGTU0QCLcB/s400/church%2B2.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://2.bp.blogspot.com/-g82RHAUwTVI/V6DV8gFZ_5I/AAAAAAAAGa4/5TdZDw-PPYU1ML9DWmeV817hnMy_PcjBwCLcB/s1600/church%2B4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" height="300" src="https://2.bp.blogspot.com/-g82RHAUwTVI/V6DV8gFZ_5I/AAAAAAAAGa4/5TdZDw-PPYU1ML9DWmeV817hnMy_PcjBwCLcB/s400/church%2B4.jpg" width="400" /></a></div><br />According to the church historian present at this exhibit, some of the common questions asked by members are, "If Joseph used a seer stone why then does the church still publish illustrations depicting the translation process as something quite different?" &nbsp;Skeptics commonly ask questions like, "If prophets and seers need a special stone to receive revelation, then why hasn't any recent prophet used such a stone?"<br /><br />These questions are certainly fair, but for now I will leave the reader to decide for him/herself the answers. I have my own opinions on the matter but this post isn't the place for that. &nbsp;I will simply offer my overall grade of this exhibit.<br /><br />In the end, I believe this exhibit was THE BEST exhibit of the entire museum. &nbsp;The church has clearly made a serious attempt to address the historical truths regarding Book of Mormon translation. I have little to no critique of this exhibit, and as a result give it a <b>resounding A+</b>. &nbsp;This exhibit was extremely well done. <br /><b><u><br /></u></b><b><u>The First Vision:</u></b><br />Another issue that is sometimes troubling for members and critics of the church is Joseph Smith's First Vision account. &nbsp;To make a very long story short, those who find the First Vision troubling will point to the fact that there are nine surviving First Vision accounts, and that each account presents different details that some find contradictory (you can read all nine accounts of the First Vision by <a href="http://www.josephsmithpapers.org/site/accounts-of-the-first-vision">clicking here</a>. &nbsp;You can also read a detailed essay on these accounts that the church has published by <a href="https://www.lds.org/topics/first-vision-accounts?lang=eng">clicking here</a>). <br /><br />The exhibit starts off with a short, seven-minute video that depicts the First Vision in a unique 180 degree surround theater. &nbsp;I found a YouTube copy of this video that somebody must have taken. &nbsp;The quality isn't great but you will get the gist of the video presentation:<br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/7I9HuvdBVuc" width="560"></iframe> <br /><br />As you can see, this presentation is somewhat different from the traditionally taught narrative of the First Vision. &nbsp;As the video states (at the beginning), all nine versions of the story were incorporated to create this depiction of the event. <br /><br />In reality, everyone should read for themselves all nine accounts of the First Vision in order to better understand the story. &nbsp;In addition, it is worth noting (because skeptics will point it out) that Joseph Smith claimed to have his First Vision in the spring of 1820. &nbsp;The first recorded account of the First Vision doesn't appear until 1832. &nbsp;I will again allow the reader to decide for themselves what this means for the validity of the First Vision story.<br /><br />As for grading this exhibit, I give it <b>a very solid B+</b>. &nbsp;The video was certainly the best depiction of the First Vision produced by the church that I have seen. &nbsp;The church is clearly making strides in terms of its transparency. &nbsp;They could have given each account of the First Vision somewhere in the exhibit and maybe addressed the issue of waiting twelve years before Smith recorded the event, but in the end I found this exhibit to be quite solid overall. <br /><br /><span style="font-size: large; font-style: italic; font-weight: bold; text-decoration: underline;">THE BAD</span><br /><span style="font-size: large; font-style: italic; font-weight: bold; text-decoration: underline;"><br /></span><span style="font-weight: bold; text-decoration: underline;">The Nauvoo Expositor:</span><br />Every Mormon knows the story of Joseph Smith being incarcerated at Carthage Jail. &nbsp;It is the sad location where the Mormon Prophet and his brother, Hyrum, were murdered on June 27, 1844. Surprisingly, however, few know why Joseph was incarcerated to begin with. <br /><br />Joseph's arrest was primarily the result of his dealings with William Law and the Nauvoo Expositor. The Nauvoo Expositor (the full text of which can be <a href="http://en.fairmormon.org/Primary_sources/Nauvoo_Expositor_Full_Text">found here</a>) was a local newspaper that essentially exposed some of the ugly practices of the Mormon Saints in Nauvoo. &nbsp;The primary issue mentioned in the Expositor was the practice of plural marriage (polygamy), which church leaders, to include Joseph Smith, had publicly denied but privately endorsed. &nbsp;The main author of the Nauvoo Expositor was William Law, the former member of the church's First Presidency, who had fallen out of favor with Joseph Smith. <br /><br />Below is a video presentation of the Nauvoo Expositor as presented at the Church History Museum:<br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/qPUsBpvh6bU" width="560"></iframe> <br />There are, in my opinion, quite a few problems with this explanation of events. &nbsp;First off, William Law is made to look like the bad guy who betrayed the church and Joseph Smith. &nbsp;What the video fails to mention is the fact that William Law had very good reasons for being upset with the church and its prophet. &nbsp;The biggest issue not mentioned was the allegation that Joseph Smith had propositioned William Law's wife, Jane, to enter into a polyandrous affair with him. &nbsp;Jane Law <a href="http://asked%20her%20to%20give%20him%20half%20her%20love%3B%20she%20was%20at%20liberty%20to%20keep%20the%20other%20half%20for%20her%20husband./">later told a friend that</a>, "The Prophet asked her to give him half of her love; she was at liberty to keep the other half for her husband."<br /><br />You can find more details regarding Jane Law and the allegations of polyandry at the following links:<br /><br />"<a href="http://www.mormonthink.com/grantpalmer/grant7.htm">Why William and Jane Law Left the Church</a>" by Grant Palmer<br />"<a href="http://historytogo.utah.gov/salt_lake_tribune/in_another_time/061696.html">Polygamy Persecution and Power</a>" by Hal Schindler<br /><a href="http://en.fairmormon.org/Joseph_Smith/Polygamy/Emma_Smith/Wife_swap_with_William_Law">FAIR Mormon's rebuttal</a><br /><br />The other issue in the video deals with the destruction of the printing press itself. &nbsp;The video suggests that Joseph Smith was "ordered" by the Nauvoo City Council to destroy the press, but there is zero evidence to support such a claim. &nbsp;In fact, surviving records suggest that it was Joseph Smith himself who issued the order. <br /><br />In addition, the notion that the Nauvoo City Charter, which granted the authority to suppress anything deemed a nuisance, was sufficient justification to stop the printing of the Expositor is a stretch to say the least. &nbsp;This is EXTREMELY WEAK justification when juxtaposed with the rights guaranteed in the First Amendment of the United States Constitution. &nbsp;I don't doubt that the men involved in suppressing the Nauvoo Expositor used this as grounds to justify their actions, but they were still absolutely wrong! &nbsp;The suppression of the Nauvoo Expositor and the subsequent destruction of the press were both illegal actions. Keep in mind, those who didn't want the Expositor published (namely Smith and his supporters) were upset over the fact that polygamy was going to be exposed to the public. The rumors were finally going to be confirmed by men who had once been on the inside. &nbsp;The Expositor was only a "nuisance" to those who didn't want the truth to be told. In short, to say that a random city charter granted powers that trump the First Amendment of the Constitution is a tough argument to make.<br /><br />In addition, if you read the Nauvoo Expositor itself, it is quite evident that William Law &amp; Co. got most of their facts right. &nbsp;There is very little in the Expositor itself that isn't the truth.<br /><br />In the end, I have no choice but to give this exhibit very low marks. &nbsp;I give it <b>a generous D+</b>. &nbsp;It avoids failing completely because I give the church credit for even mentioning this ugly fact of history. &nbsp;They could have simply avoided the issue altogether. <br /><br /><b><u>The Succession Crisis:</u></b><br />Traditionally, Mormons have been taught that following the death of Joseph Smith several men stood to make their claim as the next in line to lead the church as its prophet. &nbsp;Eventually Brigham Young emerged as the clear and obvious choice, due in part to a number of miraculous events. &nbsp;Some who witnessed Brigham Young speak for the first time following Smith's death stated that Brigham's voice and demeanor changed to match that of the Prophet Joseph. &nbsp;This, and other similar accounts, proved to be the needed evidence to justify Brigham Young as Joseph Smith's rightful successor. &nbsp;The Church History Museum presents the rise of Brigham Young to power in the following manner:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-zmUfkcrsYFI/V6DqVPPTN2I/AAAAAAAAGbM/NINAmw1_GoEhz0cQ4JUwxeacLyP03vE3QCLcB/s1600/1%2Bchurchy.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://1.bp.blogspot.com/-zmUfkcrsYFI/V6DqVPPTN2I/AAAAAAAAGbM/NINAmw1_GoEhz0cQ4JUwxeacLyP03vE3QCLcB/s400/1%2Bchurchy.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-7nxjfX4gJEE/V6DqfjkvOyI/AAAAAAAAGbQ/eQinF0ptnaYkRQaIPJy2mz8g62MT2mEUgCLcB/s1600/1%2Bchurchy%2B2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://4.bp.blogspot.com/-7nxjfX4gJEE/V6DqfjkvOyI/AAAAAAAAGbQ/eQinF0ptnaYkRQaIPJy2mz8g62MT2mEUgCLcB/s400/1%2Bchurchy%2B2.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://2.bp.blogspot.com/--fZQmOYYzdU/V6Dqq4zr9mI/AAAAAAAAGbU/1Nwaowc3EvgkzpHsXT9c96LEjhc8Iw6DQCLcB/s1600/1%2Bchurchy%2B3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="300" src="https://2.bp.blogspot.com/--fZQmOYYzdU/V6Dqq4zr9mI/AAAAAAAAGbU/1Nwaowc3EvgkzpHsXT9c96LEjhc8Iw6DQCLcB/s400/1%2Bchurchy%2B3.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: left;">Though the church does depict correctly the rise of Brigham Young, is also omits a tremendous amount of fascinating history regarding what has become known as the "<a href="https://en.wikipedia.org/wiki/Succession_crisis_(Latter_Day_Saints)">Mormon Succession Crisis.</a>" First, it is important to note that no clear successor to Smith had even been named. &nbsp;This is why the succession crisis happened in the first place. &nbsp;Sydney Rigdon, who was initially the "front runner," presented a very convincing claim, due to his position in the First Presidency (the only surviving member left) and his having been Smith's vice-Presidential running mate. &nbsp;James J. Strang, who is relatively unknown to most Mormons, also presented a case that convinced the likes of Lucy Smith (Joseph's mother), William Smith (Joseph's brother), William McLellin and even Book of Mormon Witness Martin Harris (who would later serve as witness to Strang's alleged golden plate record as well). &nbsp;In addition, it is important to also note that Joseph Smith had suggested, on two occasion, that his successor would be his heir, Joseph, III, who would eventually lead the Reorganized Church. &nbsp;&nbsp;</div><br />In short, the history of the Mormon Succession Crisis is anything but clean cut. &nbsp;The Museum obviously presents its case that Brigham Young was the rightful successor and I believe they do an admirable job in that endeavor. &nbsp;It would have been helpful to mention that the accounts of Brigham Young changing (either in voice or person) into Joseph Smith did not exist until Joseph, III's ascension to the presidency of the Reorganized Church, which could cast doubt on the legitimacy of such claims. &nbsp;In the end, however, I do believe that this exhibit was...ok. &nbsp;It certainly could have covered more of the history (entire books have been written on the Mormon Succession Crisis) but as I stated at the beginning of this blog post, the church has every right to put its best foot forward. <br /><br />Overall, I give this exhibit <b>a very ho-hum C-</b>. &nbsp;It could have been more detailed. <br /><br /><span style="font-size: large; font-style: italic; font-weight: bold; text-decoration: underline;">THE UGLY</span><br /><span style="font-weight: bold; text-decoration: underline;"><br /></span><span style="font-weight: bold; text-decoration: underline;">The Book of Abraham:</span><br />When I heard that the church was renovating its museum and that part of the goal would be to address some of the more controversial issues of its history and theology I was ecstatic! &nbsp;This was FOR SURE a move in the right direction! &nbsp;And to the church's credit, they have made so many endeavors to be more transparent. &nbsp;The museum renovation, the <a href="http://mormonessays.com/">church essays</a> on controversial topics, the <a href="http://www.josephsmithpapers.org/">Joseph Smith Papers</a> Project, etc., etc., etc. &nbsp;I truly believe that a new day in transparency is upon us.<br /><br />One of the most controversial topics for the church (and for me personally) has been the <a href="https://www.lds.org/scriptures/pgp/abr?lang=eng">Book of Abraham</a>. &nbsp;In fact, <a href="http://www.whymormonsleave.com/wp-content/uploads/2012/01/Mormon_Stories_FC.pdf">a recent study</a>&nbsp;(that the church itself later looked to when making changes)&nbsp;concluded that the #1 reason why Mormons today choose to leave the faith has to do with historical issues, and the #1 historical issue is the Book of Abraham.<br /><br />So what does the Church History Museum have to say about the Book of Abraham???<br /><br />.........<br /><br />.........<br /><br />.........<br /><br />NOTHING!!! &nbsp;Absolutely nothing! &nbsp;In fact, this was the ONLY reference to the Book of Abraham in the entire museum:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://3.bp.blogspot.com/-oCHywfcpP3U/V6DwbHpyXNI/AAAAAAAAGbo/gQ5EKHJ7rVcsL8Z70N7bg6K1zQnMoPZZQCLcB/s1600/Abey.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://3.bp.blogspot.com/-oCHywfcpP3U/V6DwbHpyXNI/AAAAAAAAGbo/gQ5EKHJ7rVcsL8Z70N7bg6K1zQnMoPZZQCLcB/s400/Abey.jpg" width="298" /></a></div><br />This was quite disappointing for me, but I can also understand why they didn't include it. &nbsp;To be perfectly frank, there isn't any good rational explanation for it. &nbsp;I won't dive into the issues surrounding the Book of Abraham here (you can do that on your own) but I will say that the sheer lack of anything on the Book of Abraham was extremely unfortunate. &nbsp;As a result, I have to give the museum <b>a big fat F-</b> on this one.<br /><br /><b><u>Polygamy:</u></b><br />There was, sadly, very little material on what is obviously the most controversial issue Mormons have faced over the history of its existence. &nbsp;Polygamy is a difficult topic, and I certainly hoped the museum would do its best to address the issue. &nbsp;Sadly, there was little more than one small kiosk and the following pictures:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-USC7cistV4I/V6DxQoGm_sI/AAAAAAAAGbw/uwsB7jciwKkIRJalQ2R8Cn2xOnlql2cYwCLcB/s1600/11Poly.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://4.bp.blogspot.com/-USC7cistV4I/V6DxQoGm_sI/AAAAAAAAGbw/uwsB7jciwKkIRJalQ2R8Cn2xOnlql2cYwCLcB/s400/11Poly.jpg" width="298" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-q1BMTgfNvrM/V6DxX5oot5I/AAAAAAAAGb0/ndOM1Y5ccwEA8i6IIgNLXAaeVbeq6vG1ACLcB/s1600/11poly%2B2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://1.bp.blogspot.com/-q1BMTgfNvrM/V6DxX5oot5I/AAAAAAAAGb0/ndOM1Y5ccwEA8i6IIgNLXAaeVbeq6vG1ACLcB/s400/11poly%2B2.jpg" width="298" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-v7CADIcdnhw/V6DxduQRsRI/AAAAAAAAGb4/VaODLzedbEoUbDYB-4WdHr93MUSTs8uNwCLcB/s1600/11%2Bpoly%2B3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://4.bp.blogspot.com/-v7CADIcdnhw/V6DxduQRsRI/AAAAAAAAGb4/VaODLzedbEoUbDYB-4WdHr93MUSTs8uNwCLcB/s400/11%2Bpoly%2B3.jpg" width="298" /></a></div><br />I was very happy to see that the museum provided the hand-written dictation of the revelation that eventually became <a href="https://www.lds.org/scriptures/dc-testament/dc/132">Doctrine and Covenants Section 132</a>. &nbsp;This is noteworthy because for too long people have suggested that the New and Everlasting Covenant had nothing to do with polygamy. &nbsp;I believe this clearly shows otherwise. <br /><br />Unfortunately, there was no mention of how polygamy was taught as an essential component to salvation. &nbsp;There are an endless number of quotes to support the teaching that polygamy wasn't some side show Mormon issue...it was THE ISSUE!!! &nbsp;Early church leaders made it abundantly clear that polygamy was part and parcel to salvation. &nbsp;The fact that the museum presents the story of polygamy as merely an Abrahamic test is unfortunate to say the least. <br /><br />As a result, I must give this exhibit <b>a very sad F grade</b>. &nbsp;It just dodged the issue entirely. <br /><br /><br /><span style="font-size: large; font-style: italic; font-weight: bold; text-decoration: underline;">THE INSPIRING</span><br /><span style="font-weight: bold; text-decoration: underline;"><br /></span><span style="font-weight: bold; text-decoration: underline;">The Artwork, the Relics, the kids:</span><br />When it comes to inspiring its patrons, I must say that the Church History Museum did a PHENOMENAL job! &nbsp;Having seen the old museum many times I can confidently say that the new museum is a TREMENDOUS upgrade. &nbsp;There is so much in this museum that believer and skeptic alike are going to enjoy. <br /><br />The museum has dedicated an entire floor to new forms of artwork that are on display. &nbsp;If you are a fan of art (paintings, sculpture, etc.) you WILL NOT be disappointed. The ambiance is similar to any art gallery and the pieces on display, which come from all over the world, are spectacular. <br /><br />In addition, the new historical relics are amazing to say the least. &nbsp;Everything from personal items from every single church president to the very clothes Hyrum Smith was wearing when murdered at Carthage (to include bullet holes) are on display. &nbsp;If you are a history geek like me, I promise that this stuff will take your breath away:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-_SudrPU8BIY/V6D0_B0ylwI/AAAAAAAAGcE/MN3IkIrUquM5caBfIlsq9t9ZCKe36TBywCLcB/s1600/1%2Bclothing.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="266" src="https://1.bp.blogspot.com/-_SudrPU8BIY/V6D0_B0ylwI/AAAAAAAAGcE/MN3IkIrUquM5caBfIlsq9t9ZCKe36TBywCLcB/s400/1%2Bclothing.jpg" width="400" /></a></div><br />Kids will also be thrilled at this new museum. &nbsp;There are so many interactive kiosks for them to play with (and touching is HIGHLY encouraged for most of them). There is a "Church History Detectives" game they can play as they explore the museum. &nbsp;Heck, an entire section is specifically dedicated exclusively to the little guys! <br /><br />It is for these reasons that I give the Church History Museum <b>a very well deserved A+</b> when it comes to presentation, artwork, relics and kid friendliness. &nbsp;They simply went above and beyond and are very deserving of the high marks. <br /><br />So how would I grade the Church History Museum as a whole? &nbsp;It's difficult to say. &nbsp;Overall, my family thoroughly enjoyed the experience. The museum is far more interactive and interesting than before. &nbsp;There is much more to see and do. The use of technology is outstanding. &nbsp;The history is catching up but is still lacking in certain specific areas. &nbsp;In the end, I will say that I do HIGHLY RECOMMEND the Church History Museum to both believer and skeptic. As I stated above, I'm sure the believer will find plenty to rejuvenate/affirm their faith, while the skeptic will see plenty of propaganda. &nbsp;With that all being said, here are my final overall grades:<br /><br />General Ambiance: A-<br />Staff Friendliness: A+<br />Use of Technology: A+<br />Kid Friendliness: A<br />Historical Integrity: C-<br />Faith Promoting: B<br />Effort to "Get Things Right": B-<br /><br />If you get the chance, go check out the new and improved LDS Church History Museum. &nbsp;It's every bit as worthy of your time as Temple Square. <br /><span style="font-weight: bold; text-decoration: underline;"><br /></span><br />http://hartbrad.blogspot.com/2016/08/review-of-newly-renovated-lds-church.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-3372845084752710333Mon, 18 Apr 2016 14:17:00 +00002016-04-18T08:23:33.614-06:00Raging (Mor)Hormones: Mormonism Enters Its Teenage Years<blockquote><div class="separator" style="clear: both; text-align: center;"><a href="https://3.bp.blogspot.com/-0MQZ9tFLLok/VxTqkT2dBWI/AAAAAAAAGX4/C7CujEfVqhYAgxQWecxYC65675YMDorOgCLcB/s1600/teens.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="212" src="https://3.bp.blogspot.com/-0MQZ9tFLLok/VxTqkT2dBWI/AAAAAAAAGX4/C7CujEfVqhYAgxQWecxYC65675YMDorOgCLcB/s320/teens.jpg" width="320" /></a></div><em>"When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (1 Corinthians 13:11).</em></blockquote>My dad was my favorite superhero. He did no wrong, he said no wrong, he could leap tall buildings and fix my bike without breaking a sweat. Everything he said was the gospel, everything he did was the coolest and everything he liked became what I liked. He was the strongest, bravest and smartest guy I ever knew... <br /><br />...and then I became a teenager. <br /><br />I remember vividly the occasion when I first questioned/doubted my father. I had gone to work with him on a summer day when I had no school. We were discussing basketball over lunch. I had recently completed two basketball camps and was very excited about the upcoming season. While talking basketball I mentioned how I was certain that Michael Jordan was the greatest basketball player who had or would ever live. There was no doubt in my mind that I was right. After all, it's Michael Jordan I was talking about! My dad, however, was not sold (the year was 1991, so Jordan had not yet become the champion we know him to be today). Instead, my father suggested that Magic Johnson, who had achieved far more (at least at that point in time) was a far greater player than Jordan. I couldn't believe my ears. Blasphemy! This old man actually thinks that Magic Johnson could hold a candle to the great Air Jordan!?! Has he gone mad? To make a long story short, he and I disagreed on the matter. I recall thinking, for the very first time, "Maybe this old man doesn't know everything after all. In fact, maybe I know better!" <br /><br />And so works the mind of all teenagers! Though I loved and revered my father to his dying day (heck, I still love and revere him, he will always be Superman to me), I, like all teenagers, occasionally succumbed to the delusion that I knew better than my parents (even though Michael was clearly better than Magic). As much as I worshipped my dad as a child, I have no doubt that he, like most fathers, wanted me to grow up and become my own man. To get there, I first had to be a teen. <br /><br />The teenage stage of life may seem like an endurance challenge for parents, but in reality this is a critical period of development in which the birth of individuality comes to life for the very first time. Though saturated with hormones, peer pressure and delusions of grandeur, the teenage years are essential to the evolution of all humans. <br /><br />When thinking about human growth and development patterns we usually apply such ideas to individuals; the children we raise/know. We rarely if ever consider collective or institutional development along these same developmental lines. This is unfortunate because like individuals, many institutions experience these same "growing pains" in which similar adolescent, teenage and adulthood stages can be observed over time. This is the purpose of my silly little blog post today. I intend to show how one institution (the Mormon Church to which I belong) is experiencing this same developmental pattern. Having gone through our own critical formative years as an adolescent, it is my contention that Mormonism is currently on the cusp of transitioning to its "teenage" stage. How we make that transition is likely going to determine what we look like as a mature adult faith. <br /><br />I am a 9th generation member of The Church of Jesus Christ of Latter-Day Saints (the Mormons). As such, Mormonism has become as big a part of my DNA as the genetic material given to me by my mother and father. I have more polygamist ancestors than Hillary Clinton has missing emails! It is my heritage and I love it. <br /><br />When it comes to Christian churches, the Mormon faith is extremely young. We have only been on the scene for a little under 200 years. That may seem like a lot but compared to more "mature" faiths, we are very much a new kid on the block. Unlike other religions like Catholicism and many branches of Protestantism, which have already gone though their own adolescence, teenage years and are now mature adult faiths, Mormonism has only barely kicked off the proverbial training wheels. <br /><br />But we're growing up fast! <br /><br /><strong><span style="font-size: large;">Our Adolescent Years</span></strong><br /><br />The Mormon religion was born in tough circumstances. As an infant faith, we endured the pains of persecution, migration and entrenchment. In some respects we could compare our earliest years to that of a child forced to grow up witnessing the death of a parent, along with repeated moves from one location to another. It was a tough childhood but eventually we emerged as a healthy and vibrant young faith. <br /><br />Due to the hard knocks endured in our earliest formative years, Mormonism grew up somewhat paranoid, defensive, exclusive and alarmist. Even after finding a stable home in the West, the fear of further persecution (both real and perceived) caused us to distrust anything deemed "anti-Mormon" or "gentile" in nature. That which wasn't officially "church approved" was oftentimes considered alien, dangerous and toxic, and was subsequently dismissed without much debate. Like an abused dog, Mormonism learned to both hide in a corner and growl while showing its teeth at anything it considered unsafe. As Mormonism grew up, church leadership (like any good parent) hoped to ensure the further growth, protection and development of its young but increasing membership. As a result, leaders established a standardized set of rules, doctrines and teachings (through what has become known as Correlation), which served to codify, simplify and homogenize the Mormon message. The effort to standardize the Mormon faith proved extremely successful as members across the globe studied the same material from the same manuals. The member in Bolivia and in Utah read the same lesson from the same book on the same Sunday. In fact, Correlation became a source of pride for the young Mormon Church. It was common to hear a member proclaim, "No matter where I go, the gospel is the same." Here is a comical take on Correlation and it's impact on the church: <br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/VB0iOc7t7e4" width="560"></iframe> <br />And like any blissful, loving child, Mormons happily gobbled up this easy to digest correlated message as if it had been produced by Gerber. The message was pure, easy to understand and not dependent on further detail/expansion. Correlated Mormonism had all the recommended daily nutrition needed for spiritual life. And even if we wanted more, our parents were always quick to remind us that milk came before meat. In short, Mormonism's youth was inundated with the message that the "church is perfect," "prophets cannot/will not lead you astray," and there is "popcorn popping on the apricot tree." Like a child who is told to eat his/her green beans, wash his/her face and be in bed before Santa comes, the youthful Latter-day Saint faith never had a reason to doubt its parents. <br /><br /><strong><span style="font-size: large;">The Dreaded Teens!!!</span></strong><br /><br />As sweet as they are, children do not remain children for long. Everyone eventually outgrows their superhero capes and their Flintstone vitamins. Child-like innocence and acceptance is replaced with a healthy sense curiosity and even doubt about everything we see and experience. The days of quietly submitting to the authority of parents is replaced by a desire to assert one's growing sense of individuality. <br /><br />The same is true of Mormonism. But instead of hormones like testosterone flooding the bloodstream, the church's veins are being bombarded by the chemicals of the information super highway...a.k.a. the dreaded Internet! As Mormonism has entered the 21st century it has been met with a plethora of historical, doctrinal, theological and cultural issues that it never had to deal with during its adolescence. Like a parent trying to educate his/her child about sex, college prospects, etc., Mormon leadership is currently assessing how best to address the mounting issues of doubt, disaffection, etc. As former Church Historian Marlin K Jensen stated: <em></em><br /><blockquote><em>[S]ince Kirtland, we never have had a period of, I’ll call it apostasy, like we’re having right now...we are trying to create an offering that will address these issues and be available for the public at large and to the church leaders, because many of them don’t have answers either. It can be very disappointing to church members.”</em></blockquote>And it is here that we find the nucleus of the problem. The parent (church leadership) is wrestling with how best to address the growing doubts/concerns of their teenager (the member). Unfortunately this process also goes through growing pains. At times, church leadership has resorted to addressing its membership by referencing the old adolescent narrative. This warn out script that employs absolute unquestioning authority in place of inclusive dialogue and effective listening skills has sadly put many on the defensive. "Because I said so" and "Just do what you're told" work well with little children but not so much with a teenager. <br /><br />It comes as no surprise that the devout within the faith see this change as fulfillment of prophecy. Jesus taught that even "the very elect" would fall away from the church (Matt. 24:24), and that some seeds would fall on the rocks and thorns and be "devoured" or "choked" (Matt 13). And while these arguments hold merit in many specific cases, I contend that it would be foolish for us to lie this down as a blanket explanation for the changes we are currently seeing. <br /><br />In addition, the doubting membership, often afraid to express themselves, have developed a sense of betrayal (whether real or perceived) when it comes to the church. For many, discovering troubling issues has caused them to question just how trustworthy the current Mormon narrative is. Like a teenager whose pubescent hormones are beginning to swell, these doubts and concerns are gaining momentum. The religion they once esteemed to be perfect, flawless and above reproach, as seen through the eyes of a child, is now seen for what it ultimately is: flawed, imperfect and oftentimes in error. The child no longer believes the parent is Superman, as evidenced by <a href="https://www.youtube.com/watch?v=SEPRLB8UHzw">some recent opposition</a> to something as simple as sustaining leaders in General Conference <br /><br />What we are left with is the perfect breeding ground for mutual frustration. Parent and teen alike are digging in their respective heels and refusing to budge. One feels disrespected, the other unvalued. The parent seeks to control while the teen resorts to defiance. Mom and Dad know they have the high ground of age and wisdom while the child knows it's just a matter of time until he/she is out the door. <br /><br />And everybody loses. <br /><br />So how can be prevent mutual defeat? I'm no expert but I want to propose one simple skill that I believe both sides (the parent and teen/the believer and doubter) are missing. <br /><br />We need to LISTEN to one another. <br /><br />This probably seems like a no-brainer but if there was one key attribute in successfully raising teenagers (or successfully seeking a meaningful relationship with anyone) it would be listening. As Dr. Aletha Solter, an acclaimed Development Psychologist explains: <em></em><br /><blockquote><em>Teenagers frequently complain that their parents don't listen and don't understand. This lack of good communication can lead to a feeling of disconnection from parents, which can put teens at risk. Good listening involves reflecting back your teen's feelings so he feels fully heard. This is called "active listening" or "reflective listening."</em></blockquote>Active listening and reflective listening are much more than simply hearing sound. It requires sincere interest and a willingness to understand somebody on their terms. In short, good listening requires us to check our egos, biases and even some of our beliefs at the door. <br /><br />Too often effective listening is one of the first casualties in the battle between believers and skeptics. Both camps (the believer and the doubter) usually end up talking over and past one another. Each feels a deep need to have their opinions/beliefs recognized and legitimized. There is nothing wrong with that. Where we go wrong is when we perceive the "other guy's" position as being hostile to our own. This needs to stop. It's time to start listening to one another. Instead of expounding and exhorting we simply need to open our ears and shut our mouths. <br /><br />In the wake of the Columbine High School shooting of 1999, parent, teachers and the media at large desperately looked for someone or something to blame for the travesty. What had caused Eric Harris and Dylan Klebold, two teenage friends, to murder fifteen of their fellow classmates? As the debates raged on everything from video games to gun control was blamed for the tragedy. In addition, rock personality Marilyn Manson received plenty of scorn for his loud brand of music (Manson's music happened to be popular with both Harris and Klebold). In what is perhaps the most ironic twist of all, it was Manson who pinpointed what the real issue had likely been all along: <br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/gXbbbgSRXmw" width="420"></iframe> <br />Could the Columbine tragedy have been prevented if a parent, a teacher, a fellow student had stopped and honestly listened to Harris and/or Klebold's concerns? We'll never know and I certainly don't want to Monday morning quarterback that terrible tragedy. With that being said, I think we can all agree that listening to one another, honestly and sincerely considering what is being said, even if we loathe it, can go a long way toward healing wounds and building bridges. <br /><br />In his bestselling book, "<a href="http://www.amazon.com/Just-Listen-Discover-Getting-Absolutely/dp/0814436471/ref=sr_1_1?ie=UTF8&amp;qid=1460988706&amp;sr=8-1&amp;keywords=just+listen">Just Listen: Discovering the Secret to Getting Through to Absolutely Anyone</a>" author Mark Goulston states: <em></em><br /><blockquote><em>Managers, CEO's and salespeople often tell me, "Talking to so-and-so is like hitting a brick wall." When I hear those words, I reply: "Stop hitting the brick wall and look for the loose brick." Find that loose brick -- what the other person really needs from you -- and you can pull down the strongest barriers and connect people in ways you never thought possible.</em></blockquote>This advice works not only with managers and CEO's but with parents and teenagers, believers and skeptics. If Mormonism ever hopes to emerge as a vibrant and healthy adult faith we will first have to learn how to listen to one another. <br /><br />In conclusion, allow me to direct your attention to the world's greatest living listener. He is a man who assumed control of an organization that was literally drowning in scandal and corruption. His position is such that billions of people the world over hang on his every word. His name is Jorge Mario Bergoglio, but you probably know him better as Pope Francis: <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://3.bp.blogspot.com/-4c00nooqyBs/VxTsB6k-Z5I/AAAAAAAAGYE/jQLCjGagYDAnhZHH_-qA7qNudESubvPcwCLcB/s1600/1pope.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="298" src="https://3.bp.blogspot.com/-4c00nooqyBs/VxTsB6k-Z5I/AAAAAAAAGYE/jQLCjGagYDAnhZHH_-qA7qNudESubvPcwCLcB/s400/1pope.jpg" width="400" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-XUrzJdpk5r8/VxTsHQ0Nz4I/AAAAAAAAGYM/sm54PyJVQssi00tBVHMmo1fXLwqo1jjywCLcB/s1600/1pope2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="250" src="https://1.bp.blogspot.com/-XUrzJdpk5r8/VxTsHQ0Nz4I/AAAAAAAAGYM/sm54PyJVQssi00tBVHMmo1fXLwqo1jjywCLcB/s400/1pope2.jpg" width="400" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-5cqGB-Vi-oY/VxTsLISZn3I/AAAAAAAAGYU/SuLzmZU023UFTWHBboqq36byoRjzApOlwCLcB/s1600/1pope3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="https://4.bp.blogspot.com/-5cqGB-Vi-oY/VxTsLISZn3I/AAAAAAAAGYU/SuLzmZU023UFTWHBboqq36byoRjzApOlwCLcB/s400/1pope3.jpg" width="361" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div>In his short tenure as Pontiff, Francis has actually not said much. His contributions to the Catholic canon, along with his exhortations to members on specific points of doctrine are relatively small. Yet he is, without question, one of the most beloved popes in the history of Catholicism. Why? I contend it is because Francis LISTENS to people. He shares in their doubts, their concerns, their fears and their frustrations. He doesn't judge but instead serves as best he can. As a result, Catholicism's popularity has gone up, even in the wake of terrible child sex scandals and an ever increasing movement of secularization. Francis understands that it isn't doctrine or history that matter to people when the rubber of life meets the road of affliction. It is that caring, listening hand. <br /><br />As Mormons we would be very wise to learn from this example. Too often we write off our "apostates" without so much as an afterthought. "They got what they deserved" is the standard salve used to justify our cankered hearts. <br /><br />Imagine for a moment the progress we would see if we as a church would sincerely listen to one another. If the church as a parent would cease the lecturing of the "teenage" member and choose instead to listen to their concerns without passing judgment, I believe we would see far fewer "teens" electing to leave the flock. Yes, it is much easier to preach, exhort, condemn, chastise and even excommunicate, but where is the growth? In the end everyone loses and everyone fails to progress. There is greater strength to be had when the parent and the teen work together in the spirit of mutual love and respect. As Jesus reminds us, "If ye are not one, ye are not mine." <br /><br />It's time we shake off the adolescent mentality and embrace being a teenager! After all, who wants to remain forever a "Child of God?" I think he, like my earthly father, wants me to become my own man. It's time for us to work on becoming an "Adult of God." <br /><br />But first, let's get through our teens...hopefully without too much acne! =) http://hartbrad.blogspot.com/2016/04/raging-morhormones-mormonism-enters-its.htmlnoreply@blogger.com (Brad Hart)1tag:blogger.com,1999:blog-2792279701215065772.post-5768247955643120482Sun, 03 Apr 2016 23:09:00 +00002016-04-07T21:45:47.538-06:00Why Baseball Should Replace Religion (Or at the Very Least, What Baseball Could Teach Religion)<div style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;"><div class="separator" style="clear: both; text-align: center;"><a href="https://3.bp.blogspot.com/-pday5_HOTaI/VwGIWbVQCXI/AAAAAAAAGVs/pfGms2lQacMJpSTaEo1Fk0-GZ74jAaNcg/s1600/baseball%2B1.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="225" src="https://3.bp.blogspot.com/-pday5_HOTaI/VwGIWbVQCXI/AAAAAAAAGVs/pfGms2lQacMJpSTaEo1Fk0-GZ74jAaNcg/s320/baseball%2B1.jpg" width="320" /></a></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">I am a huge baseball fan.&nbsp; In my opinion, there is nothing better than spending a summer's day with family and friends at the ballpark.&nbsp; Just thinking about the game&nbsp;causes my senses to come alive. The sight of an&nbsp;immaculately manicured diamond, the smell of hotdogs and nachos sailing through the air, the sound of the umpire calling balls and strikes behind the plate, and, of course, the spiritual experience of joining 40,000 other fans&nbsp;in singing "Take Me Out to the Ball Game."&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">The reason I love baseball so much is simple.&nbsp; More than any other sport, baseball&nbsp;celebrates&nbsp;what is perhaps the most fundamental&nbsp;component of the human experience:&nbsp;failure.&nbsp;The mortal deficiencies and limitations of even the game's&nbsp;greatest athletes are revealed&nbsp;on the diamond for the whole world to see. Statistics...endless statistics...accumulated over a 162-game season (a larger sample size than any other professional sport) calculate in a scientific and mathematical way the indisputable faults and shortcomings of every player.&nbsp;The simple fact that the game’s greatest heroes, enshrined forever in Cooperstown (the Baseball Hall of Fame), were only able to get on base 30-40% of the time reveals this truth. Or the fact that only 23 pitchers in the game’s 100+ year history (over 200,000 games played), have thrown the illustrious “perfect game” serves to illustrate how baseball is ultimately a celebration of human imperfection.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Of course, we as humans aren't surprised when we discover the flaws of humanity.&nbsp;&nbsp;We are all&nbsp;intrinsically aware of our own&nbsp;imperfection and the imperfection of all that is man-made.&nbsp; Our science, our history, our customs, our creations&nbsp;all contain more than one or two&nbsp;mistakes.&nbsp; Perhaps this is why we are able to collectively smile when he read the words of Alexander Pope who aptly wrote, "To err is human," or when we see a fellow being, in the wake of his/her own blunder, proclaim "I'm only human."</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">And though humanity is regularly able to accept the constant collective gaffes of our specie, there is one arena in which many make the silly assumption that absolute perfection&nbsp;can be found.&nbsp; I speak of the arena we call religion.&nbsp; For so many, even in the advanced 21st century, religion is that safe and certain place where everything makes perfect sense.&nbsp;&nbsp;Religion is that strange and exotic locale where scripture, doctrine, leaders, beliefs, creeds,&nbsp;sermons, prophecies, revelations, disciples, fanatics, martyrs, and everything/everyone in between is finally&nbsp;made as flawless and pure as a game winning home run!</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">And speaking of home runs...</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><a href="https://4.bp.blogspot.com/-W87LK7SBnZA/VwGIo7iKXjI/AAAAAAAAGVw/BICDIOccZQc8Abeby8Ya8eRLQN0xNT5oQ/s1600/baseball%2B2.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="214" src="https://4.bp.blogspot.com/-W87LK7SBnZA/VwGIo7iKXjI/AAAAAAAAGVw/BICDIOccZQc8Abeby8Ya8eRLQN0xNT5oQ/s320/baseball%2B2.jpg" width="320" /></a><span style="font-family: &quot;arial&quot; , sans-serif;">It is, in my estimation, appropriate that we&nbsp;juxtapose the seemingly "perfect" world of religion to the&nbsp;obvious&nbsp;human frailty we find in baseball.&nbsp; Or put in another (perhaps blasphemous) way, I believe it is appropriate that we make a religion out of baseball.&nbsp; After all, it seems to me that baseball better captures the true human experience than does religion.&nbsp; But since it is unlikely that we as a society will choose to worship together at Yankee Stadium or Wrigley field, or partake of the sacrament that is peanuts and Cracker Jacks, perhaps baseball could simply provide a few pointers to the world of religion.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Here now, I give to the world the 9 “innings” (or suggestions) that religion can and should borrow from baseball.&nbsp; I give them within the context of the Mormon faith, since that is my chosen religion, but these “innings” work equally well with any faith tradition.&nbsp; &nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">First Inning: Cheer for Your Team, but Don't Become "THAT FAN"</span></u></b><u><span style="font-family: &quot;arial&quot; , sans-serif;"></span></u></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">I love the Pittsburgh Pirates!&nbsp; Ever since I was a kid I have cheered for my Bucs, even when the team endured&nbsp;sixteen consecutive losing seasons.&nbsp; Hey, that's what a&nbsp;true fan does!&nbsp; In recent years, however, my Pirates have been one of the best teams in all of baseball.&nbsp;The 2015 season&nbsp;was one of their best in franchise history.&nbsp; Perhaps that&nbsp;is why it&nbsp;was so hard to see them lose the wild card playoff game to the Cubs.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Such is the case with being a sports&nbsp;fan.&nbsp; Rarely does your team ever win it all.&nbsp; You must learn to be content with coming in second, or third, or dead last.&nbsp; It's quite common that larger market teams with deeper pockets (the Red Sox, Dodgers or those evil Yankees) find themselves at the top of the standings more often than smaller market teams.&nbsp; It's a reality all baseball fans must accept.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-fUR_S0LpQrw/VwGO2tYZHMI/AAAAAAAAGWg/GYPJfxBaiJA70wGN7-j1sfxquOMilXtBA/s1600/baseball%2B9.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-fUR_S0LpQrw/VwGO2tYZHMI/AAAAAAAAGWg/GYPJfxBaiJA70wGN7-j1sfxquOMilXtBA/s320/baseball%2B9.jpg" width="320" /></a></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">In addition, any well adjusted fan knows the value of cheering for other teams.&nbsp;As a Colorado native, my family has embraced the Rockies, even though their 2015 campaign&nbsp;was unremarkable.&nbsp;Despite their losing ways, attending&nbsp;Rockies games was an absolute joy for my family.&nbsp; By appreciating other teams, one is able to gain a greater appreciation of the game itself.&nbsp;&nbsp;It's the annoying, jackass fan who refuses to ever see the good in any other team.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">The same can be said of the "game" of religion.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">When&nbsp;it comes to religion my team is Mormonism, and like the Pirates, Mormons are a "small market" franchise.&nbsp; We simply aren't that big.&nbsp; Nevertheless,&nbsp;Mormonism has been the team of my fathers for several generations and it has served my family quite&nbsp;well.&nbsp; It is good to be proud of your religion and to cheer&nbsp;it on towards victory.&nbsp; Being passionate about one's faith is a good thing.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">The problem, however, arises&nbsp;when&nbsp;member(s) of a particular religious "team" succumb to the delusion that their team is best.&nbsp; Sadly, I have known many&nbsp;Mormons, who insist that we as a church never lose a game, never miss a play, and always emerge as champions in&nbsp;every possible way.&nbsp;They believe that the only REAL game in town is the Mormon game. They refuse to recognize the solid play of other&nbsp;teams who, in many cases, have made&nbsp;plays and earned wins that Mormonism couldn't even dream of.&nbsp;&nbsp;In reality, Mormonism is a small market team and we rarely win the pennant.&nbsp; &nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">This flaw, of course, is not&nbsp;unique to Mormonism.&nbsp; All religious teams&nbsp;have fans who insist that their team is best.&nbsp; This is unfortunate because it causes us to lose sight of the game as a whole.&nbsp;As&nbsp;I&nbsp;mentioned above, the Colorado Rockies had a terrible season, yet it was easily the most enjoyable year of baseball my family has ever experienced.&nbsp; Sometimes the love of the&nbsp;game should&nbsp;come before loyalty to a team.&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Second Inning: Recognize the Talent&nbsp;on Other Teams</span></u></b><u><span style="font-family: &quot;arial&quot; , sans-serif;"></span></u></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">My family attended a lot of baseball games&nbsp;last year.&nbsp;We were&nbsp;fortunate enough to see&nbsp;a number of exciting MLB players&nbsp;to include&nbsp;Bryce Harper, Mike Trout, Sonny Gray, Nolan Arenado, Andrew McCutchen&nbsp;and many others.&nbsp;Right now, the talent pool in baseball is higher than it has been in decades.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">When I was a kid, I used to play a computer game called "Major League Manager."&nbsp; The game included rosters of&nbsp;teams going all the way back to baseball's inception.&nbsp; At first, I would pick one team (usually the Pirates)&nbsp;and try my best to lead them to the World Series.&nbsp; Sadly I failed more than I succeeded.&nbsp; As a result, I eventually decided to cheat&nbsp;by "forcing"&nbsp;other teams to make ridiculous trades that benefited my team.&nbsp; I finally emerged with a dream team that went on to win all 162 games and easily cruise to a World Series championship.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">But something unexpected happened.&nbsp; The game became boring.&nbsp; After all, it was easy to win when my roster included Babe Ruth, Willie Mays, Lou Gehrig, Johnny Bench and every other great player.&nbsp; Eventually I went back to the old way and even challenged myself to lead a crappy team as far as I could.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">In the world of religion, we are sometimes persuaded to believe that our team's players are superior to those of any other team.&nbsp; Our "dream team" can and should dominate every season, every game, every inning and every at bat.&nbsp; We never lose.&nbsp; The thought of fielding a roster that doesn't include the best players at every position is simply absurd.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Doesn't this perspective also seem boring?</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Sometimes other teams have better rosters.&nbsp; As a Mormon, I will happily concede that I wish my team had a Pope Francis, a Dalai Lama, a Malala Yousafzai&nbsp;or even a Joel Osteen.&nbsp; This isn't to say that I dislike&nbsp;the Mormon&nbsp;roster.&nbsp; I'm simply saying that I appreciate the talent (and yes, in many ways it's&nbsp;superior talent) that exists outside of Mormonism.&nbsp; Sometimes we can be too blinded by the "Prophet, Seer and Revelator" titles to believe that any team could possibly have better players.&nbsp; It is good that we recognize the talent all around us and that we cheer for them when they succeed.&nbsp; Your team is not always going to have the league MVP.&nbsp; &nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Third Inning: Your Team is Going to&nbsp;Lose</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-qzqTGiLAO-4/VwGJl8WRirI/AAAAAAAAGV4/0CohIdziUvkHA4jpaWOgeVSAW7RbUw1tg/s1600/baseball%2B4.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://1.bp.blogspot.com/-qzqTGiLAO-4/VwGJl8WRirI/AAAAAAAAGV4/0CohIdziUvkHA4jpaWOgeVSAW7RbUw1tg/s200/baseball%2B4.jpg" width="146" /></a></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">As I said at the beginning of this post, the greatest players in the history of baseball failed more than they succeeded.&nbsp; My dad’s baseball hero growing up was none other than Mickey Mantle.&nbsp; In his 18-year career, Mantle managed to hit 536 home runs, earn 3 MVP awards and win 7 World Series titles.&nbsp; With accolades like this, one could easily forget that Mantle also struck out 1710 times and hit below .300 in nearly half of the seasons he played. &nbsp;Simply put, even the very best to ever play this game failed, sometimes&nbsp;in spectacular fashion.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">It's hard to admit failure, especially when the implications are connected to our relationship with the divine.&nbsp; Reality, however, makes things plain to us.&nbsp; If we are being honest, all of us will admit that every single religious tradition on earth has, on multiple occasions, struck out when the game was on the line.&nbsp; In my own faith, I can think of several examples when leaders failed to make the right decision and thus lost the game.&nbsp; Refusing to grant Black members the priesthood until 1978 was a massive blunder for the Mormon faith.&nbsp; Try as we might to justify the reason for this idiotic delay (14 years after Civil Rights legislation), the fact remains that racist policies got in the way of our being able to see the ball clearly.&nbsp; As a result, we as a church struck out and lost the game.&nbsp; I could go on and provide multiple examples of where my faith (and every faith for that matter) has struck out but you get my point.&nbsp; We all need to admit where we have gone wrong in our respective faith traditions.&nbsp; Failing to do so will only result in more losses.&nbsp;The greatest teams/players learn from their past mistakes.&nbsp;&nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Fourth Inning: Scandals Will Abound</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-MuQdSHurphs/VwGMxZaTO0I/AAAAAAAAGWM/x4Yvxi8Dr-cKOOfqNfTEqSeEpW4pVKOJw/s1600/Baseball%2B6.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="141" src="https://4.bp.blogspot.com/-MuQdSHurphs/VwGMxZaTO0I/AAAAAAAAGWM/x4Yvxi8Dr-cKOOfqNfTEqSeEpW4pVKOJw/s200/Baseball%2B6.jpg" width="200" /></a></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">In 1919, the Chicago White Sox were the premiere team in all of baseball.&nbsp; Their roster included the likes of Buck Weaver, Lefty Williams, Eddie Cicotte (whose knuckleball was considered devastating even by today’s standards) and the great Shoeless Joe Jackson.&nbsp; Together, the White Sox went on to dominate the American League and were favorites to win the World Series.&nbsp; Fate, however, had different plans, as eight White Sox players conspired to intentionally throw the World Series in what became known as the “Black Sox Scandal.”&nbsp; Almost a century later, dozens of elite players, to include the likes of Barry Bonds, Mark McGwire and Roger Clemens would tarnish the game by using performance enhancing drugs.&nbsp; As a result, the “Steroid Era” of baseball saw some of the game’s most cherished records tainted with disgrace.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">People make mistakes.&nbsp; Sometimes we make massive mistakes.&nbsp; Even the best of us when faced with tribulation or greed will succumb to temptation.&nbsp;&nbsp;Sometimes those who allegedly speak for God have made such blunders.&nbsp; King David,&nbsp;the Apostle Peter&nbsp;and Jonah&nbsp;of the Bible certainly come to mind.&nbsp; In my own faith tradition, scandals such as the Mountain Meadows Massacre or even&nbsp;the controversial practice of&nbsp;polygamy&nbsp;have raised legitimate concerns and questions.&nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><a href="https://4.bp.blogspot.com/-oCj9DAQ0N9I/VwGNWxtO-RI/AAAAAAAAGWQ/_p_T0z4i5q447fNG0p7a_X6jP241yycbw/s1600/baseball%2B7.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="185" src="https://4.bp.blogspot.com/-oCj9DAQ0N9I/VwGNWxtO-RI/AAAAAAAAGWQ/_p_T0z4i5q447fNG0p7a_X6jP241yycbw/s320/baseball%2B7.jpg" width="320" /></a><span style="font-family: &quot;arial&quot; , sans-serif;">Scandal is, oftentimes, the undoing of a person’s faith.&nbsp; After the Black Sox Scandal, baseball experienced a substantial loss in fan support.&nbsp; The same can be said about the steroid era or the 1994 player strike.&nbsp;In the&nbsp;wake of those scandals, however, baseball saw some of its greatest heroes rise up to save the game and remind us all of why we loved the sport to begin with.&nbsp;&nbsp;After the disgrace of&nbsp;the Black Sox we saw the rise of Babe Ruth, who changed the game forever.&nbsp; In addition, fans who had grown tired of billionaire owners arguing with millionaire players during the 1994 strike had their faith renewed by the relentless play of Cal Ripken, whose streak of 2,632 consecutive&nbsp;games played reinvigorated the "never say die" American mentality.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Religious leaders, like baseball owners and players, sometimes create scandal.&nbsp; They become entitled,&nbsp;egotistical and lose touch with their "fans."&nbsp; Hey, they're human too.&nbsp; It was Moses' hubris that prevented him from being able to enter the Promised Land, just as&nbsp;Judas Iscariot's betrayal&nbsp;(and subsequent guilt)&nbsp;of Jesus&nbsp;caused him to commit suicide.&nbsp;&nbsp;But in the wake of those scandals the world was given Joshua and the Apostle Paul!&nbsp;&nbsp;Scandals, like the darkness before the dawn, sometimes appear hopeless, but new light is always around the bend.&nbsp; &nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"></span><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Fifth Inning: Cherish Your Shrines, Your Customs and Your Rituals</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></u></b></div><div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-qzpXiLiMNi8/VwGQfPz2gyI/AAAAAAAAGWs/e3owAn7y7KsUmqomb8K7kzE4BmvO4wzeQ/s1600/baseball%2B10.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://1.bp.blogspot.com/-qzpXiLiMNi8/VwGQfPz2gyI/AAAAAAAAGWs/e3owAn7y7KsUmqomb8K7kzE4BmvO4wzeQ/s320/baseball%2B10.jpg" width="320" /></a></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Baseball is nothing if not beautiful.&nbsp; There is symmetry to the game that isn’t found in any other sport. At the risk of sounding blasphemous, it is a “sacred” experience when you first walk into a ballpark.&nbsp; Some of my fondest memories of my children include seeing the awe and wonder on their little faces as they first gazed upon the beauty and majesty of Coors Field.&nbsp; Every single Major League ballpark is a veritable temple meant to honor the game’s special status as America’s pastime.&nbsp; The uniqueness of each stadium is a tribute to that team and city’s history and culture.&nbsp; For example, Coors Field, home of the Colorado Rockies, captures the state’s rugged “purple mountains majesty” in the same way that At&amp;T Park honors the breathtaking beauty of the San Francisco Bay area.&nbsp; &nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Baseball is also saturated in custom and ritual.&nbsp; Players, coaches, fans and umpires all recognize the silly superstitions, funny customs and distinctive traditions that all make the game what it is today.&nbsp; Whether it be fans sporting their rally caps, players dressed in their “lucky socks” or a team’s unique tradition during the seventh inning stretch, every true baseball fan recognizes the importance of the game’s many rituals.&nbsp; &nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">The world of religion is no different.&nbsp; Every faith has its customs, traditions, holidays, and ritual practices.&nbsp; They are to be celebrated, not laughed to scorn.&nbsp; Sure, they are the imperfect human representation of a spiritual idea, and as such may seem strange or awkward, but ultimately they are the pillars of that faith’s ballpark.&nbsp; Mormonism would be a shallow shell without its temples, sacraments and ordinances, just as Fenway Park would lose its distinctiveness without the “Green Monster.” Ritual is how we make the ordinary extraordinary.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Sixth Inning: Play (and&nbsp;More Importantly, Love)&nbsp;Your Position</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><a href="https://4.bp.blogspot.com/-u15aOwjKHCY/VwGSmFw4kxI/AAAAAAAAGW4/JSQOTV_mju4sIO0orlBbOTYToVbOl7sLw/s1600/baseball%2B3.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://4.bp.blogspot.com/-u15aOwjKHCY/VwGSmFw4kxI/AAAAAAAAGW4/JSQOTV_mju4sIO0orlBbOTYToVbOl7sLw/s1600/baseball%2B3.jpg" /></a><span style="font-family: &quot;arial&quot; , sans-serif;">When I was a child and first began to play little league baseball, I wanted to follow in the footsteps of either Johnny Bench, the greatest catcher to ever play, or Honus Wagner, the “Flying Dutchman” shortstop for the Pittsburgh Pirates.&nbsp; In short, I wanted to play either&nbsp;catcher or shortstop.&nbsp; There was only one problem: I am left-handed.&nbsp; When my coach informed me that virtually all in-field positions (with the exception of first base, third base on occasion&nbsp;and pitcher) are typically manned with right-handed players my heart sank.&nbsp; Never once was I given the opportunity to play catcher or shortstop.&nbsp; Instead, being the only lefty on my team, my coach decided to make me a pitcher.&nbsp; After all, we southpaws can be hard to read.&nbsp; Long story short, my coach’s foresight changed forever my perception of the game.&nbsp; Lefties may not get the opportunity to play shortstop or catcher, but we do make for crafty pitchers!&nbsp; And it has been quality pitching that I admire most about baseball.&nbsp; Whether I’m watching a Clayton Kershaw curveball, an Ardolis Chapman fastball (106 mph, by the way) or a&nbsp;David Price&nbsp;slider (all of whom are lefty pitchers), it is the hurlers on the mound that I admire most.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Each of us possesses special gifts and talents that allow us to play certain positions in life.&nbsp;Some people have a natural sensitivity to matters of faith and spirit, while others&nbsp;take a more&nbsp;cerebral approach.&nbsp; Some people are natural born leaders while others like to&nbsp;quietly serve on the sidelines.&nbsp;Regardless&nbsp;of the gifts/talents we have been given, it is critical that we learn to love that particular "position."&nbsp; &nbsp;&nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"></span><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Seventh Inning: Celebrate Those Glory Moments</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Baseball is unique because the pace and rhythm of the game allow for conversation, reflection and down time.&nbsp; This is why so many who detest the game label it as being boring (even though they are dead-ass wrong).&nbsp; But when special moments occur in professional sports, none are more celebrated or remembered than those glory moments found in baseball.&nbsp; Images of&nbsp;<a href="https://www.youtube.com/watch?v=FE1nYMg-jU4">Bill Mazeroski's&nbsp;magical&nbsp;9th inning home run</a> in the 1960&nbsp;World Series (especially for us Pirates fans), <a href="https://www.youtube.com/watch?v=626Dt9JdjQs">Lou Gehrig's 1939 farewell speech</a>, or the moment when a <a href="https://www.youtube.com/watch?v=N5zRN6rU7eU">Black man wearing the #42</a> trotted out to First Base for the Dodgers, are images that endure for every generation of baseball fans.&nbsp; For example, here is one baseball memory that I will not soon forget:</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/s-11R0f7I0g" width="560"></iframe><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;">I saw this live and will never forget it.&nbsp; A man, born with only one hand, achieving something very few would ever consider possible...a NO-HITTER!!!&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">But for all the glory moments baseball has to offer, the fact of the matter is most at bats end in an out, most games go down in the books as&nbsp;unremarkable and most players will never come close to the Hall of Fame.&nbsp;For all its glory and hype, baseball can be a&nbsp;relatively&nbsp;uneventful game.&nbsp; &nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><br /></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">Such is the game of life.&nbsp; Most days are "average," most encounters are&nbsp;"typical" and most moments are&nbsp;"mundane."&nbsp; We tend to mark our lives by those rare and special occasions when the ordinary becomes extraordinary.&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">One of the holiest moments within the Mormon faith occurs when a new temple is being dedicated.&nbsp; Temples have a central role to play in Mormonism, so the dedication of a new temple is anything but ordinary.&nbsp; In fact, Mormon history records the dedication of the Kirtland Temple (the first temple ever dedicated by early Mormons) as being a Pentecostal moment in which witnesses reported&nbsp;angels allegedly appearing, heavenly choirs singing and&nbsp;rushing of winds filling the halls of the new&nbsp;temple.&nbsp;&nbsp;A few years later, the Nauvoo Temple was dedicated, with many of the same witnesses attending that event as well.&nbsp; Their reports, however, were quite different from the Kirtland account.&nbsp;&nbsp;Witnesses to the Nauvoo dedication reported.......NOTHING!&nbsp; No angels, no choirs,&nbsp;seemingly no divine intervention of any kind.</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">There is something to be learned from this.&nbsp;&nbsp;All of us crave the Kirtland experience but usually end up receiving the Nauvoo moments.&nbsp; We'd all love to attend a no-hitter or&nbsp;game&nbsp;7 of the World Series, but we usually end up attending an average ball game.&nbsp;It is rare when we are able to play witness to the miraculous, which is why we must learn to cherish them when they do occur.&nbsp;&nbsp;&nbsp;&nbsp;</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;">Ladies and gentlemen, the 7th INNING STRETCH!!!!!</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/y4zVU8mYqtE" width="560"></iframe><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Eighth Inning: Support Your Teammates</span></u></b></span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><b><u><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><div class="separator" style="clear: both; text-align: center;"><a href="https://4.bp.blogspot.com/-zEDf7J2deWA/VwGXqj8B7aI/AAAAAAAAGXI/-Lfe8lRYBbstM0172mDFc8PcDTZouA_YQ/s1600/pee%2Bwee.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://4.bp.blogspot.com/-zEDf7J2deWA/VwGXqj8B7aI/AAAAAAAAGXI/-Lfe8lRYBbstM0172mDFc8PcDTZouA_YQ/s320/pee%2Bwee.jpg" width="305" /></a></div><span style="font-family: &quot;arial&quot; , sans-serif;">In 1947, the Brooklyn Dodgers made history by adding a new first basemen to their roster. &nbsp;His name: Jackie Robinson. &nbsp;As we all know, it was Robinson who managed to break the ugly color barrier that had stained baseball for nearly a century. &nbsp;What many don't know is that Robinson faced terrible persecution and hostility from fans, players and even teammates. &nbsp;</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;">But one man, whose family history was saturated with racist beliefs towards Blacks, chose to stand with Robinson. &nbsp;Dodgers star shortstop, Pee Wee Reese, became a vocal supporter and friend of Jackie Robinson. In fact, Reese later claimed that the first time he met Robinson was also the first time he had ever shaken hands with a Black man. The two men became life-long friends and helped to pave the way for the desegregation of baseball.&nbsp;</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><span style="font-family: &quot;arial&quot; , sans-serif;">All of us have prejudices and biases of one form or another. &nbsp;They are inevitable and sometimes very hard to recognize and then remove from our lives. &nbsp;In the Mormon faith, prejudice is, unfortunately, all too common, even amongst the very best of members. Sometimes we can be far too judgemental of those who don't fit what we consider to be the typical "Mormon mold." &nbsp;Everyone from single parents, new converts not dressed in a suit and tie and even [GASP] Democrats are sometimes marginalized in our congregations. &nbsp;This is terribly unfortunate because a church's greatest strength (like that of a baseball team) is to be had in the unity found in the "clubhouse." &nbsp;You can have all the talent in the world, but if you can't stand behind your teammates you are destined to fall apart. &nbsp;Or as <a href="https://www.lds.org/scriptures/dc-testament/dc/38?lang=eng">Jesus reminds us</a>, "If ye are not one, ye are not mine."</span><br /><span style="font-family: &quot;arial&quot; , sans-serif;"><br /></span><b><u><span style="font-family: &quot;arial&quot; , sans-serif;">Ninth Inning: Enjoy the Game!</span></u></b></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;"><span style="font-family: &quot;arial&quot; , sans-serif;">&nbsp;&nbsp;&nbsp;</span></div><div class="MsoNormal" style="margin-bottom: 0pt; vertical-align: middle;">Ultimately baseball is just a game. &nbsp;There isn't much about it that is philosophical or of intrinsic value to humanity. &nbsp;Those lucky enough to play the game professionally make ridiculous amounts of money simply because they can throw, catch and hit better than the rest of us. &nbsp;But baseball doesn't feed the hungry, liberate the captive or educate the illiterate. &nbsp;It's just a game.<br /><br />Sometimes we can feel the same way in our own respective lives. &nbsp;We each go to work, raise children, attend school/church, and do our best each and every day. &nbsp;But our efforts don't typically feed the hungry, liberate the captive or educate the illiterate. &nbsp;With 7 billion of us on the Earth, we can easily feel like a very tiny fish in an extremely large pond.<br /><br />And though it is great when we or others are able to help make humanity better, sometimes we forget that the biggest changes come because of the smallest of efforts. &nbsp;The most profound verse that I have ever read from the Book of Mormon is <a href="https://www.lds.org/scriptures/bofm/2-ne/2.25">2 Nephi 2:25</a>, which states very simply, "Adam fell that men might be; and men are, that they might have joy." &nbsp;In other words, the purpose of our life is to find happiness. &nbsp;Of course, this doesn't mean that our pursuit of happiness should come at the cost of helping others. &nbsp;But what it does mean is happiness is readily available to us because of the grace of God. &nbsp;For whatever else God may be, ultimately God is happiness, and this is PRECISELY what makes baseball so great. &nbsp;Perhaps this is the greatest lesson baseball can teach religion. &nbsp;After all the doctrine, scripture, preaching, etc., the real question is, "Does your religion make you happy?" &nbsp;If so, all of the problems and doubts can be damned! <br /><br />It was Adam's (and Eve's) FAILURE that allowed joy to enter the world, and it is baseball's magnification of human failure that makes it the greatest game ever invented. Without our failures, we humans would be boring, predictable and without that joy God wants for us. &nbsp;This is why baseball ultimately deserves to be considered a religion. &nbsp;Nothing on earth better captures our imperfections and constant struggles. &nbsp;Here's hoping my religion, and all religions, will accept baseball and its lessons, which are sometimes the greatest of sermons. &nbsp; &nbsp; &nbsp;&nbsp;</div><div class="MsoNormal" style="margin-bottom: 6.75pt; vertical-align: middle;"><br />As Sister Wynona Carr reminds us, "Life is a Ball Game." &nbsp;&nbsp;</div></div><div style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;"><br /></div><div style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;"></div><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/z0dMYEJEOEg" width="560"></iframe>http://hartbrad.blogspot.com/2016/04/why-baseball-should-replace-religion-or.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-1154839344329376969Thu, 17 Mar 2016 15:32:00 +00002016-03-17T09:39:04.413-06:00Could Mitt Romney Be the Next President? Yes, and Here's How<div class="separator" style="clear: both; text-align: center;"><a href="https://1.bp.blogspot.com/-JEtNJA8xxY4/Vuq3SQEdpoI/AAAAAAAAGVI/Cpmtxvu6HAoouVnQwWv4DB9SfI5D8cLGg/s1600/Mitt.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="208" src="https://1.bp.blogspot.com/-JEtNJA8xxY4/Vuq3SQEdpoI/AAAAAAAAGVI/Cpmtxvu6HAoouVnQwWv4DB9SfI5D8cLGg/s400/Mitt.jpg" width="400" /></a></div>In 1824, Andrew Jackson, John Quincy Adams, Henry Clay and William Crawford all competed to become the next President of the United States. &nbsp;It was also the first time in history that the popular vote was taken and recorded for history. It was a brutal contest between all four men in which each candidate maintained control over a specific portion of the country and ended up carrying a significant portion of the Electoral College vote. &nbsp;In the end, it was Andrew Jackson who emerged with the most electoral and popular votes. &nbsp;Jackson, however, would not become the next president. &nbsp;Why you ask? &nbsp;Because he did not win a MAJORITY of the available electoral votes. &nbsp;Though he did win the most electoral votes (99 votes), his opponents (Adams: 84 votes, Crawford: 41 votes and Clay: 37 votes) had prevented Jackson from winning the required majority. &nbsp;As a result, the election went to the House of Representatives (as prescribed in the 12th Amendment of our Constitution). &nbsp;Once there, Representatives casted their lots for Adams, who eventually emerged at the nation's 6th president. <br /><br />Fast forward to 1876 and one of the most (if not the most) controversial presidential elections ever. Rutherford B. Hayes of Ohio found himself in a virtual dead heat with rival Samuel Tilden, the governor of New York. After a first count of votes, Tildon held a small lead of 184 electoral votes, compared to Hayes' 165. &nbsp;Twenty electoral votes (from Florida, Louisiana and South Carolina) remained unaccounted for. &nbsp;To make matters worse, Democrat and Republican officials in each of those states told their respective candidate that they had won those 20 remaining votes. &nbsp;Needless to say, contention irrupted. &nbsp;Though in the lead, Tildon did not have the required votes he needed to become president. &nbsp;In what has become one of the most controversial moves in presidential election history, Hayes and Republicans negotiated a deal behind closed doors that essentially gave him the remaining 20 electoral votes. &nbsp;In exchange, Democrats secured the promise of troop withdrawals from southern states, thereby allowing racial tensions to once again enter into the equation. &nbsp;Hayes had his presidency, defeating Tildon 185-184, while the South had the beginnings of Jim Crow. &nbsp;No wonder why contemporaries of the time referred to their new president as RutherFRAUD Hayes!<br /><br />Once again our fair nation enters yet another presidential election season. &nbsp;You don't need to be a scholar of politics or history to see that 2016 will likely be remembered for extreme partisanship. Battle lines have been drawn and only a few key states remain open to the sway of remaining candidates. &nbsp;As things stand now (March 17th, 2016), Hillary Clinton and Donald Trump have a clear leg up on the competition. &nbsp;Clinton is likely to get the nomination for the Democratic Party. &nbsp;The GOP nomination, however, is still uncertain. &nbsp;Though Trump holds a lead and will likely get the nod, establishment Republicans within the party have expressed deep concern over Trump becoming their party's candidate. &nbsp;As a result, several have taken to the idea of implementing some sort of strategy that would replace Trump with a candidate more to their liking.<br /><br />One of the suggested plans hearkens back to some of the drama already mentioned in the elections of 1824 and 1876. &nbsp;If the GOP members who oppose Trump are unable to block him at their convention, one likely scenario that has been tossed about is to introduce a third candidate (somebody of moderate Republican leanings) into the race. &nbsp;Enter Mitt Romney.<br /><br />As most already know, Romney is no fan of The Donald. &nbsp;He has, <a href="https://www.youtube.com/watch?v=0xd3kr-QpeM">on multiple occasions</a>, expressed his disdain and concern over the possibility of a Trump White House. &nbsp;In addition, Romney has been approached by several establishment members of his party to convince him of a potential run for the White House. <br /><br />Obviously Romney would be late to the party and clearly in the rear of the pack if he were to emerge as a potential candidate. &nbsp;That being said, he wouldn't have to win very much in order to have a legitimate shot at the White House. &nbsp;This is where the drama gets REALLY interesting!<br /><br />Let us assume for the sake of argument that Donald Trump wins the nomination. &nbsp;Establishment Republicans prove unable to oppose or replace him at their convention yet are still petrified of the Trumpster. &nbsp;They convince Mitt Romney that running as a third candidate is not some desperate endeavor but a strategy that employs a serious game plan with a real chance of success. &nbsp;How could they defeat both Hillary and Trump? &nbsp;Especially this late to the game? &nbsp;I'm glad you asked. <br /><br />Romney and his supporters would be more than aware of the fact that they could never beat Trump or Clinton in a heads up match in the Electoral College. &nbsp;They are too far behind with too little time left of the clock for that. &nbsp;As a result, their game plan becomes quite simple: they play the role of spoiler. As we discussed above, to win the presidency requires winning a MAJORITY of the Electoral College. &nbsp;In short, this means winning 270 electoral votes. &nbsp;The 12th Amendment states that if a candidate is unable to win a majority of the Electoral College, the House of Representatives elects the president. The GOP controls the House by a good margin. &nbsp;Most of those representatives are establishment Republicans, meaning they probably are not major Trump fans. &nbsp;And there's also the wild card of the Speaker of the House, Paul Ryan, who just happens to be Mitt's former running mate and good friend. &nbsp;So Mitt Romney's game is simple: prevent both Trump and Clinton from reaching 270 and let the House (potentially) give him the nod.<br /><br />The question now is, could Mitt play the role of spoiler effectively enough to prevent Clinton and Trump from winning 270 electoral votes? &nbsp;It's a tough road but not entirely impossible. &nbsp;Let's look at a few potential scenarios:<br /><br />First off, let us consider the Electoral College map as it currently stands (based on historical trends and polling data). &nbsp;As you can see, there are approximately six battleground states up for grabs. &nbsp;This assumes that Hillary Clinton wins Iowa, Pennsylvania and Wisconsin, which is quite likely based on past voting trends of those states and current polling data. <br /><br /><div align="center"><a href="http://www.270towin.com/maps/azQdw"><img src="http://www.270towin.com/presidential_map_new/maps/azQdw.png" height="408" width="640" /></a><br /><small><img alt="" src="http://www.270towin.com/uploads/3rd_party_270_30px.png" style="vertical-align: middle;" /> Click the map to create your own at <a href="http://www.270towin.com/maps/azQdw">270toWin.com</a></small></div><br />In the following scenario, we give Trump Ohio, Florida, New Hampshire and Colorado (a tall order to be sure), while Hillary wins Nevada and Virginia. &nbsp;In addition, we give Romney Utah, which is certainly a likely outcome for the very Mormon state. &nbsp;As you can see, Hillary and Donald remain deadlocked at 266 each, with Mitt controlling a whopping 6 electoral votes. <br /><br /><div align="center"><a href="http://www.270towin.com/maps/qbQPA"><img src="http://www.270towin.com/presidential_map_new/maps/qbQPA.png" height="408" width="640" /></a><br /><small><img alt="" src="http://www.270towin.com/uploads/3rd_party_270_30px.png" style="vertical-align: middle;" /> Click the map to create your own at <a href="http://www.270towin.com/maps/qbQPA">270toWin.com</a></small></div><br />In this scenario, we have Trump winning Florida, Ohio, New Hampshire and Virginia. Clinton takes Colorado and Nevada. &nbsp;Again, Romney wins Utah. <br /><br /><div align="center"><a href="http://www.270towin.com/maps/5k8VQ"><img src="http://www.270towin.com/presidential_map_new/maps/5k8VQ.png" height="408" width="640" /></a><br /><small><img alt="" src="http://www.270towin.com/uploads/3rd_party_270_30px.png" style="vertical-align: middle;" /> Click the map to create your own at <a href="http://www.270towin.com/maps/5k8VQ">270toWin.com</a></small></div><br />And finally we have this scenario where Trump wins Iowa, Nevada, Colorado, Virginia and Florida, while Clinton takes Ohio. &nbsp;Mitt Romney again wins Utah and New Hampshire doesn't really matter (either Trump or Clinton could win that state and still not reach 269).<br /><br /><div align="center"><a href="http://www.270towin.com/maps/Mm8wP"><img src="http://www.270towin.com/presidential_map_new/maps/Mm8wP.png" height="408" width="640" /></a><br /><small><img alt="" src="http://www.270towin.com/uploads/3rd_party_270_30px.png" style="vertical-align: middle;" /> Click the map to create your own at <a href="http://www.270towin.com/maps/Mm8wP">270toWin.com</a></small></div><br />Based on these scenarios a few recurring trends become quite obvious:<br /><br />1.) Trump MUST win both Florida and Ohio to have much of a chance.<br />2.) Clinton has a clear advantage in the Electoral College.<br />3.) If things line up correctly, Mitt Romney could, potentially, become President by winning one single state. <br /><br />Obviously this is speculation and there are a number of potential variables that could arise and derail this whole scenario. &nbsp;But what I hope people take away is the fact that even in our democracy the will of the people doesn't always win out. &nbsp;Keep in mind that we have had 4 presidential elections (1824, 1876, 1888 and 2000) in which the candidate with the most popular votes lost the election. &nbsp;This stuff isn't without precedent. <br /><br />Personally, I would love to see a 269-269 tie someday. &nbsp;The implications are crazy. &nbsp;For more on that, <a href="http://hartbrad.blogspot.com/2012/10/a-269-269-electoral-tie.html">click here</a>.http://hartbrad.blogspot.com/2016/03/could-mitt-romney-be-next-president-yes.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-6300995701021684069Mon, 11 Jan 2016 23:25:00 +00002016-01-11T18:42:30.238-07:00Santa Fe, Catholicism, and the Pitfalls of Fundamentalism in America's Founding<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-ji9J6WNLL4s/VpQ5MDTWEnI/AAAAAAAAGT0/rGtxQRrmAlQ/s1600/Catholic.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="273" src="http://4.bp.blogspot.com/-ji9J6WNLL4s/VpQ5MDTWEnI/AAAAAAAAGT0/rGtxQRrmAlQ/s320/Catholic.jpg" width="320" /></a></div>A few weeks ago, my wife and I decided to take advantage of an extended weekend by traveling to Santa Fe, New Mexico. In addition to the unbelievably awesome Mexican food, Santa Fe is also home to a number of fascinating historical monuments that predate the founding of the United States by more than a century. <br /><br />Many Americans are probably unaware of the fact that Santa Fe is the second oldest city in the United States (St. Augustine, Florida is #1). Founded officially in 1607, Santa Fe became a haven for Catholic colonists who were determined to convert the local Pueblo Indians and extend the church's influence to the New World. Early Spanish settlers saw Santa Fe as an important outpost that served as an important launch pad into the rest of the North American continent. A number of relics from this time period still remain even today, to include the oldest church in the United States: <a href="http://sanmiguelchapel.org/">La Mision de San Miguel</a>. &nbsp; Here are just a few pictures from our weekend excursion:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://lh3.googleusercontent.com/-rC9bwpn44nQ/VpQ3BlIDx_I/AAAAAAAAGTc/Y0D2cxCLSf0/s640/blogger-image--1976124736.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://lh3.googleusercontent.com/-rC9bwpn44nQ/VpQ3BlIDx_I/AAAAAAAAGTc/Y0D2cxCLSf0/s640/blogger-image--1976124736.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;">The outside of La Mision de San Miguel, which is the oldest church in the United States.</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://lh3.googleusercontent.com/-k5x4F6MS144/VpQ2-Uo1-gI/AAAAAAAAGTA/jCvddGK1U9g/s1600/blogger-image--1774136788.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://lh3.googleusercontent.com/-k5x4F6MS144/VpQ2-Uo1-gI/AAAAAAAAGTA/jCvddGK1U9g/s640/blogger-image--1774136788.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;">Inside the church</div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://lh3.googleusercontent.com/-47HiIg6CzH8/VpQ3A2gAm2I/AAAAAAAAGTY/0LLX351EsZQ/s1600/blogger-image--291985725.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://lh3.googleusercontent.com/-47HiIg6CzH8/VpQ3A2gAm2I/AAAAAAAAGTY/0LLX351EsZQ/s640/blogger-image--291985725.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;">The altar of the church, which is built directly over a number of older Native American holy sites. &nbsp;The altar itself and the artwork were built in 1735, since much of the original church was destroyed by Indians during the Pueblo Indian Revolt of 1680.</div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://lh3.googleusercontent.com/-Jq3-FgnS7z4/VpQ2_Av7_wI/AAAAAAAAGTI/2Yk-n9WCDg4/s1600/blogger-image--616133188.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://lh3.googleusercontent.com/-Jq3-FgnS7z4/VpQ2_Av7_wI/AAAAAAAAGTI/2Yk-n9WCDg4/s640/blogger-image--616133188.jpg" /></a></div><div style="text-align: center;">This bell was the most interesting artifact (IMHO) of all. Casted in 1356, the bell was originally intended to be used in a church under the control of the Moores. Somehow it made its way to Mexico and then later to Santa Fe in the late 17th century. &nbsp;The bell is more than 100 years older than even Christopher Columbus.</div><br />And here is a short video of the church:<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/4HvIVVTajls" width="560"></iframe> <br /><div><br />Our trip to Santa Fe caused me to think about how different the roles of Catholicism and Protestantism were in shaping the "New World." While Catholic Conquistadors like Cortes were busy conquering and converting in Mexico, men like Martin Luther were posting lists of grievances on church doors and pushing for reform. Spain's long war with the Moores had created a violent and even fundamentalist brand of Catholicism, while the emergence of Gutenberg's printing press was liberally spreading the message of Protestant reform far and wide. <br /><br />It was the religious plurality of the British colonies in the New World that created a rich and vibrant soil. With Puritans, Anglicans, Quakers, Baptists, Methodists, etc. finding new havens in America in which to grow and nourish their brand of Christianity, America's religious experience evolved to become more like Baskin Robbins than Levi Jeans; 31 flavors instead of one size fits all. &nbsp;The simple fact that American colonists (at least in the 18th century) now had a choice of religion meant that faith had become a democratic and (dare I say it) a capitalist enterprise. <br /><br />Catholicism, while flourishing in Mexico, South America and parts of Canada, stood no chance in the British colonies. Though it is true that Maryland, founded by devout Catholic George Calvert, was created to be a refuge for English Catholics, the colony eventually came under Anglican rule in the beginning of the 18th century. What is surprising, however, is the fact that Protestants in Maryland itself accepted their Catholic neighbors, despite the massive anti-Pope sentiment that existed in the British colonies. Clearly America's Protestant diversity was liberal enough for even Catholics to find safe haven. This is no small thing, since the anti-Catholic sentiment of many Founding Fathers is a well known fact. <br /><br />Why Catholicism did not flourish in the English American colonies is simple: it was far too conservative and allowed no wiggle room for the diversity of faith that was fundamental in American Protestantism. &nbsp;As historian Mark Noll states in his book <i>The Old Religion in a New World</i>:<br /><blockquote class="tr_bq"><i>The religious situation that results in the United States reverses the pattern of Europe. &nbsp;The only way for a denomination to become confessionally conservative is for it to become sectarian -- that is, to actively oppose marketplace reasoning; to refuse to abide by the democratic will of the majorities; to insist upon higher authorities than the vox populi; and to privilege ancestral, traditional and hierarchical will over individual choice.</i></blockquote>In short, Catholicism fell victim to the same fate that currently infects many fundamentalist faiths today. &nbsp;Instead of embracing the plurality of faith, fundamentalism doubles down on its rhetoric. It closes its borders, shuts its doors and secludes itself from the world. <br /><br />Maybe those religions today that are experiencing the exodus of its membership could learn a lesson here and avoid the same fate.</div>http://hartbrad.blogspot.com/2016/01/santa-fe-catholicism-and-pitfalls-of.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-7161065282039225321Tue, 05 Jan 2016 20:45:00 +00002016-01-05T13:45:16.181-07:00Sleep in the Medieval World<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-wUQYSeJKXLo/Vowh7rliJlI/AAAAAAAAGSI/JdbnUWQOJC4/s1600/sleep.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="308" src="http://1.bp.blogspot.com/-wUQYSeJKXLo/Vowh7rliJlI/AAAAAAAAGSI/JdbnUWQOJC4/s320/sleep.jpg" width="320" /></a></div>There are two eras of history that I love most: early colonial America and early Medieval Europe. I can't get enough of them! For whatever reason, I find both time periods absolutely fascinating. <br /><br />One of the reasons I adore Medieval history so much is due to the fact that it is so very misunderstood and so very saturated in fable/mythology. What we of the modern era depict as being "Medieval" in our Renaissance Fairs, video games and on Game of Thrones is usually more a reflection of modern day beliefs than of actual Medieval history. When one actually studies the time period we call "Medieval," an entirely new and different story emerges. &nbsp;And just when you think you've "heard it all," you discover something new and fascinating you never considered before.<br /><br />Such has been the case for Yours Truly. &nbsp;Just this week, I was reading an absolutely fascinating article that discussed sleep customs in Medieval Europe. It was an idea I had never thought of before and simply took for granted. &nbsp;After all, how could the practice of sleep be all that different for humans of any era?<br /><br />Truth be told, they can be quite different. &nbsp;In his book <a href="http://www.amazon.com/gp/product/0393329011/ref=as_li_ss_tl?ie=UTF8&amp;linkCode=sl1&amp;tag=medievalistsn-20&amp;linkId=85cda259f9df990ebf94da2aaf52cd55" style="font-style: italic;">At Day's Close: Night in Times Past</a>, historian Roger Ekrich illustrates just how different sleep patterns could be for those of the Medieval World. For Europeans of this era, sleep was usually broken into two separate time periods, each lasting roughly 3-5 hours (naturally, more time was given in the winter for sleep) He writes:<br /><blockquote class="tr_bq"><em style="background-color: white; color: #333333; font-family: Arial, Helvetica, Tahoma, sans-serif; font-size: 14px; line-height: 22px;">Both phases of sleep lasted roughly the same length of time, with individuals waking sometime after midnight before returning to rest. Not everyone, of course, slept according to the same timetable. The later at night that persons went to bed, the later they stirred after their initial sleep; or, if they retired past midnight, they might not awaken at all until dawn. Thus, it ‘The Squire’s Tale’ in The Canterbury Tales, Canacee slept “soon after evening fell” and subsequently awakened in the early morning following “her first sleep”; in turn, her companions, staying up much later, “lay asleep till it was fully prime” (daylight).</em></blockquote>Usually there was a period of activity (anywhere between the hours of midnight and 4:00 a.m.) between sleep cycles which many Medieval "experts" considered to be some of the most effective hours for prayer, meditation and even sex. &nbsp;Even renowned French physician <a href="https://en.wikipedia.org/wiki/Laurent_Joubert">Laurent Joubert</a> would advise his royal clients to take advantage of this particular time of the night because it was, in his mind, more enjoyable and more likely to cause pregnancy of male offspring. <br /><br />Ekrich adds:<br /><blockquote class="tr_bq"><em style="background-color: white; color: #333333; font-family: Arial, Helvetica, Tahoma, sans-serif; font-size: 14px; line-height: 22px;">Although in some descriptions a neighbor’s quarrel or a barking dog woke people prematurely from their initial sleep, the vast weight of surviving evidence indicates that awakening naturally was routine not the consequence of disturbed or fitful slumber. Medical books, in fact, from the fifteenth to the eighteenth centuries frequently advised sleepers, for better digestion and more tranquil repose, to lie on their right side during “the fyrste slepe” and “after the fyrste slepe turne on the lefte side.” And even though the French historian Emmanuel Le Roy Ladurie investigated no further, his study of fourteenth-century Montaillou notes that “the hour of first sleep” was a customary division of night, as was ‘the hour halfway through the first sleep.” Indeed, though not used as frequently as expressions like “candle-lighting,” the “dead of night”, or cock-crow,” the term “first sleep” remained a common temporal division until the late eighteenth-century. As described in La Demonolatrie (1595) by Nicholas Remy, “Comes dusk, followed by nightfall, dark night, then the moment of the first sleep and finally dead of night.”</em></blockquote>The evidence for these two separate sleeping cycles is more abundant than one might think. Even the now infamous (thanks to Walt Disney) Brothers Grimm tale of Sleeping Beauty (originally called&nbsp;<span lang="fr" style="background-color: white; color: #252525; font-family: sans-serif; font-size: 14px; line-height: 22.4px;" xml:lang="fr"><i>La Belle au bois dormant</i></span><span style="background-color: white; color: #252525; font-family: sans-serif; font-size: 14px; line-height: 22.4px;">&nbsp;or <i>The Beauty who Sleeps in the Woods)</i>, </span>contains references to duel sleeping periods. The story, which is likely based on the earlier Medieval romance known as <i><a href="https://en.wikipedia.org/wiki/Perceforest">Perceforest</a></i>, relates the tale of the beautiful Princess Zellandine, who has fallen madly in love with a man named Troylus. &nbsp;To prove his love, Troylus must leave on a lengthy quest, but he promises the young Zellandine to find her in the enchanted forest. Zellandine, who anxiously waits night after night for her love to return, falls asleep under an enchanted spell, but is then awakened in the middle of the night by Troylus, who impregnates her (as mentioned above, during the best hours of the night to produce such results). Zellandine then falls back asleep but is unable to be awakened due to the pregnancy. &nbsp;It isn't until the return of Troylus from his quest that Zellandine is awakened by true love's kiss...and to go through labor of her child! <br /><br />Sleep, in whatever the era, is a beautiful thing! Whether we choose to partake of it in portions or all at once, I still believe we all crave to have more of it than we already enjoy. &nbsp;Perhaps Earnest Hemingway said it best:<br /><blockquote class="tr_bq"><i>I love my sleep! &nbsp;Life has a tendency to fall apart when I am awake, you know. &nbsp;So I will sleep on!</i> &nbsp;&nbsp;</blockquote><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-wMp2jtWqxmw/Vowq7VqfckI/AAAAAAAAGSY/khEpug_y9QE/s1600/sleep1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="256" src="http://3.bp.blogspot.com/-wMp2jtWqxmw/Vowq7VqfckI/AAAAAAAAGSY/khEpug_y9QE/s400/sleep1.jpg" width="400" /></a></div><div style="text-align: center;">&nbsp;&nbsp;&nbsp;</div><div style="text-align: center;">Sleep well my friends!!!</div>http://hartbrad.blogspot.com/2016/01/sleep-in-medieval-world.htmlnoreply@blogger.com (Brad Hart)2tag:blogger.com,1999:blog-2792279701215065772.post-4891117623717375731Mon, 04 Jan 2016 17:07:00 +00002016-01-05T13:48:13.779-07:00Moroni's "Title of Liberty," Jefferson's "Tree of Liberty," and Armed Insurrection<div class="separator tr_bq" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-6T9IKHjMKlM/VoqSrzIcjAI/AAAAAAAAGRQ/KR7K3GxeXWY/s1600/ammon.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="238" src="http://4.bp.blogspot.com/-6T9IKHjMKlM/VoqSrzIcjAI/AAAAAAAAGRQ/KR7K3GxeXWY/s320/ammon.jpg" width="320" /></a></div>A self-proclaimed "freedom loving" band of insurrectionists grabbed headlines this past weekend by storming the Malheur National Wildlife Refuge in eastern Oregon. They are, even at this hour, <a href="http://www.npr.org/sections/thetwo-way/2016/01/03/461831737/of-ranchers-and-rancor-the-roots-of-the-armed-occupation-in-oregon">occupying the federal building in protest</a> of what they call "tyranny over land and its resources."<br /><br />The group is led by Ammon Bundy, a self-styled patriot and Mormon who has fused both his love of God and country into a means of justifying what he calls "a willingness to kill or be killed for my God and my countrymen." Bundy is also the son of Cliven Bundy, the Nevada rancher who defied federal restrictions on cattle grazing and is more that $1 million dollars delinquent in fees and penalties for having violated such laws. <br /><br />Ammon Bundy, like his father, is a devout member of the Church of Jesus Christ of Latter-day Saints (Mormons), and like his defiant father has used his religion as a means to justify his actions and to even give them divine sanction. &nbsp;"The main reason we're here is because we need a place to stand," <a href="http://www.opb.org/news/article/explainer-the-bundy-militias-particular-brand-of-mormonism/">Bundy stated</a>. "We stand in defense, and when the time is right we will begin to defend the people of Harney County." &nbsp;During that same interview, at least one follower of Bundy invoked Mormon teachings when he told the reporter, "I am Captain Moroni." <br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-v9aZmNfGGrY/Voqga6VxNoI/AAAAAAAAGRg/jSqJxCqC4Ik/s1600/moroni.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="200" src="http://4.bp.blogspot.com/-v9aZmNfGGrY/Voqga6VxNoI/AAAAAAAAGRg/jSqJxCqC4Ik/s200/moroni.jpg" width="144" /></a></div>The reference to Captain Moroni is no small or trivial thing. After all, Captain Moroni is, according to Mormon scripture, the man who was "angry with the government, because of their indifference concerning the freedom of their country" (Alma 59:13) and as a result threatened to "take my sword to defend the cause of my country" (Alma 60:28). Permit me just a moment to explain this incredibly important and popular figure from Mormon scripture to those unfamiliar with him:<br /><br />In the Book of Mormon (one of four books that comprise LDS scripture), the story of Captain Moroni appears roughly half way through the book (in the Book of Alma to be exact). Moroni is made Captain over the armies of the Nephites, a group of God and freedom-loving people who have been involved in repeated conflicts and wars with their distant relatives, the Lamanites, who are determined to wipe them off the face of the earth. Captain Moroni, who assumes command of the Nephite armies at the age of 25, is an exceptional figure to say the least. &nbsp;As the<a href="https://www.lds.org/scriptures/bofm/alma/48.17?lang=eng#16"> Book of Mormon itself states</a>:<br /><blockquote class="tr_bq"><i>Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever; yea, the devil would never have power over the hearts of the children of men. Behold, he was a man like unto Ammon, the son of Mosiah, yea, and even the other sons of Mosiah, yea, and also Alma and his sons, for they were all men of God </i>(Alma 48:17-18).</blockquote>To make a long story short, Captain Moroni struggles not only in his battle against the outside threat of the Lamanites, but he also struggles against the government of the Nephite nation itself, which has become corrupt over time. To help combat this evil, Captain Moroni, in his finest hour, stood defiant against the political leaders of his day. &nbsp;One particular political figure, by the name of Amalickiah, desires to make himself king of the Nephites and to destroy their Christian religion. In response, Captain Moroni becomes a symbol of Christian and patriotic liberty to his people, causing them to reject the evil intentions of Alalickiah. &nbsp;<a href="https://www.lds.org/scriptures/bofm/alma/46?lang=eng">Again from the Book of Mormon</a>:<br /><blockquote><i>7. And there were many in the church who believed in the flattering words of Amalickiah, therefore they dissented even from the church; and thus were the affairs of the people of Nephi exceedingly precarious and dangerous, notwithstanding their great victory which they had had over the Lamanites, and their great rejoicings which they had had because of their deliverance by the hand of the Lord.</i></blockquote><blockquote><i>8. Thus we see how quick the children of men do forget the Lord their God, yea, how quick to do iniquity, and to be led away by the evil one.&nbsp;</i></blockquote><blockquote><i>9. Yea, and we also see the great wickedness one very wicked man can cause to take place among the children of men.&nbsp;</i></blockquote><blockquote><i>10. Yea, we see that Amalickiah, because he was a man of cunning device and a man of many flattering words, that he led away the hearts of many people to do wickedly; yea, and to seek to destroy the church of God, and to destroy the foundation of liberty which God had granted unto them, or which blessing God had sent upon the face of the land for the righteous’ sake.&nbsp;</i></blockquote><blockquote><i>11. And now it came to pass that when Moroni, who was the chief commander of the armies of the Nephites, had heard of these dissensions, he was angry with Amalickiah.</i></blockquote><blockquote><i>12. And it came to pass that <b>he rent his coat; and he took a piece thereof, and wrote upon it—In memory of our God, our religion, and freedom, and our peace, our wives, and our children—and he fastened it upon the end of a pole.&nbsp;</b></i></blockquote><blockquote><i>13. And he fastened on his head-plate, and his breastplate, and his shields, and girded on his armor about his loins; a<b>nd he took the pole, which had on the end thereof his rent coat, (and he called it the title of liberty)</b> and he bowed himself to the earth, and he prayed mightily unto his God for the blessings of liberty to rest upon his brethren, so long as there should a band of Christians remain to possess the land—&nbsp;</i></blockquote><blockquote><i>14. For thus were all the true believers of Christ, who belonged to the church of God, called by those who did not belong to the church.&nbsp;</i></blockquote><blockquote><i>15. And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come.&nbsp;</i></blockquote><blockquote><i>16. And therefore, at this time, Moroni prayed that the cause of the Christians, and the freedom of the land might be favored.</i></blockquote>And a short LDS Seminary video that depicts these events:<br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/V106VTMRAN4" width="420"></iframe> <br /><br />This "Title of Liberty," which serves as a quasi-"Star-Spangled Banner," stirs the hearts of the people to the point of remembering God and rejecting the evil of their day, &nbsp;In short, Moroni wins. <br /><br />It shouldn't take a Mormon to see just how easy it would be for a family like the Bundy Clan to make Captain Moroni a symbol of modern conservative Christian pride. &nbsp;Lesser minds usually twist the words of others to fit their respective perverted agendas, <br /><br />The Bundy fiasco and their misunderstanding of Mormon scripture has reminded me of others who have done the same with similar declarations, which in their minds, are used to sanction violence and/or insurrection of government. <br /><br />&nbsp;In 1787, Thomas Jefferson -- who was then living in France -- wrote a letter to his friend William Smith. In the letter Jefferson wrote the following words, which have, from time to time, been quoted to affirm the right of the people to rebel against one's government:<br /><blockquote class="tr_bq"><i>The tree of liberty must be refreshed from time to time with the blood of patriots and tyrants. It is it's natural manure.</i>&nbsp;</blockquote><a href="http://1.bp.blogspot.com/-97ac2QrsO_4/VoqmU3eF1CI/AAAAAAAAGR4/ERBRdNabuCw/s1600/thomas-jefferson-naturalmanure.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="146" src="http://1.bp.blogspot.com/-97ac2QrsO_4/VoqmU3eF1CI/AAAAAAAAGR4/ERBRdNabuCw/s200/thomas-jefferson-naturalmanure.jpg" width="200" /></a>Simple enough, right? Well, not quite. And while Jefferson's "tree of liberty" quote has become a favorite of many who oppose the direction of government, the quote has an important and often forgotten context.<br /><br />As mentioned before, Jefferson was still living and working in France in 1787. At the time, Jefferson was deeply concerned about some of the proposals for the new United States Constitution -- particularly the role of the executive branch, which he saw as being far too powerful. In addition, Jefferson believed that the recent rebellion in Massachusetts -- which became known as Shays' Rebellion -- had heightened the fears of the American elite, causing them to throw their weight behind a stronger executive government.<br /><br />Shays' Rebellion was essentially an armed rebellion against taxes being levied on Massachusetts farmers. It's leader, Daniel Shays -- who had served as a soldier during the American Revolution -- used the legacy of the American Revolution to garner support for his cause. As a result, scores of patriotic Massachusetts men, most of whom were farmers themselves, resurrected the legacy of the "liberty tree" to fight the perceived injustices of the newly created government. As a result, America's governing class -- and yes, it was a class -- believed that a strong centralized government was the only surefire way to ensure America's future security.<br /><br />For Jefferson, this was a textbook example of how passions could cloud judgement, creating an atmosphere of panic and fear. As Jefferson states in his letter to William Smith:<br /><blockquote class="tr_bq"><i>Yet where does this anarchy exist? Where did it ever exist, except in the single instance of Massachusetts? And can history produce an instance of rebellion so honourably conducted? I say nothing of it's motives. They were founded in ignorance, not wickedness. God forbid we should ever be 20 years without such a rebellion. The people cannot be all, and always, well informed. The part which is wrong will be discontented in proportion to the importance of the facts they misconceive. If they remain quiet under such misconceptions it is a lethargy, the forerunner of death to the public liberty. We have had 13. states independent 11. years. There has been one rebellion. That comes to one rebellion in a century and a half for each state. What country before ever existed a century and half without a rebellion? And what country can preserve it's liberties if their rulers are not warned from time to time that their people preserve the spirit of resistance?&nbsp;</i></blockquote>Simply put, Jefferson understood Shays' Rebellion to be a common and important component of republican government. Without it, the people could not be effectively represented and the communal "lethargy" would eventually destroy the nation. On the flip side, however, Jefferson also notes that the people are rarely if ever well informed (i.e. the Bundy Clan) and as a result will oftentimes make hasty and stupid decisions (again, i.e. the Bundy Clan). It is this communal ignorance -- Jefferson emphasises ignorance and not wickedness -- that Jefferson believes the government must endeavor to remedy. He continues:<br /><blockquote class="tr_bq">&nbsp;<i>The remedy is to set them right as to facts, pardon and pacify them.&nbsp;</i></blockquote>The remedy is not suppression or rejection of public discontent, rather persuasion and public discourse.<br /><br />So would Captain Moroni and Thomas Jefferson support the actions of the Bundy family? &nbsp; I doubt it, but even if they did I highly doubt that this guy would:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-YwoYcmJlw-A/VoqlyvPeEzI/AAAAAAAAGRw/r15cL-aanQA/s1600/jesus%2Bpalm.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://3.bp.blogspot.com/-YwoYcmJlw-A/VoqlyvPeEzI/AAAAAAAAGRw/r15cL-aanQA/s400/jesus%2Bpalm.jpg" width="400" /></a></div><br />http://hartbrad.blogspot.com/2016/01/moronis-title-of-liberty-jeffersons.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-7421977291896794341Fri, 01 Jan 2016 23:02:00 +00002016-01-02T23:50:53.534-07:00"Person of the Year" SeriesMy 2015 Person of the Year<div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-Nay_tpqgae0/VocFvh20myI/AAAAAAAAGRA/WuMojyfslx8/s1600/2015.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="211" src="http://1.bp.blogspot.com/-Nay_tpqgae0/VocFvh20myI/AAAAAAAAGRA/WuMojyfslx8/s320/2015.jpg" width="320" /></a></div>Another year is successfully behind us and with it another opportunity to reflect upon the people and events that made 2015 unforgetable. &nbsp;In addition, I now have another opportunity to present to my half dozen blog readers the newest installment in my <a href="http://hartbrad.blogspot.com/search/label/%22Person%20of%20the%20Year%22%20Series">Person of the Year series</a>. &nbsp;This is my 4th installment (you can see previous winners for <a href="http://hartbrad.blogspot.com/2011/12/my-2011-person-of-year.html">2011</a>, <a href="http://hartbrad.blogspot.com/2013/01/my-2012-person-of-year.html">2012</a> and <a href="http://hartbrad.blogspot.com/2014/01/my-2013-person-of-year.html">2013</a> by clicking those years). &nbsp;Sadly, 2014 was left in the dust due to my lack of interest in blogging that year (my blogging has gone down dramatically but hopefully that will change). So, without further delay I present to the world the Brad Hart 2015 Person of the Year!<br /><br /><br /><br /><br /><br /><b>5.) Donald Trump</b><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-GHFYxZhXo9I/Vob8Mz6oviI/AAAAAAAAGQM/DyN0r7lEt54/s1600/Trump.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="http://2.bp.blogspot.com/-GHFYxZhXo9I/Vob8Mz6oviI/AAAAAAAAGQM/DyN0r7lEt54/s320/Trump.jpg" width="320" /></a></div>First, let me say for the record that I am NOT a Donald Trump fan. &nbsp;Far from it. &nbsp;With that being said, there can be little doubt that Mr. Trump has had a dramatic impact on American politics. The American electorate (especially on the right) has grown tired of "politics as usual." The traditional Washington politician is a tiresome and annoying presence that most Americans no longer trust. Trump, for better or for worse, has presented himself as an alternative to the traditional American politician. &nbsp;Love him or hate him (and there is little in between when it comes to the Donald), Trump has been the biggest newsmaking figure in the 2015 American political arena. <br /><br /><br /><br /><br /><br /><b>4.) Pope Francis</b><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-aAPttuuGeAA/Vob9WnVjiBI/AAAAAAAAGQU/nxScNCIGDXw/s1600/Pope.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-aAPttuuGeAA/Vob9WnVjiBI/AAAAAAAAGQU/nxScNCIGDXw/s1600/Pope.jpg" /></a></div>What can I say...I LOVE this guy! &nbsp;Pope Francis is rapidly becoming my all-time favorite Catholic Pope (he actually won one of my previous "Person of the Year installments). &nbsp;The Catholic Pontiff had another big year in 2015. &nbsp;Not only did he follow through on his promise to open the financial books of the the world's largest church to the world, but Francis also reformed the financial practices of the faith. &nbsp;Francis has hired independent accounting agencies to oversee the church's finances. &nbsp;He has dismissed a number of Catholic leaders (to include 2 Cardinals) for financial indiscretions. &nbsp;He continues to enact changes to the bureaucracy of the Vatican that promote honesty and transparency. His visit to the United States was met with excitement by millions of Catholic Americans. &nbsp;In short, Pope Francis continues to breathe new life into a church that was literally saturated with scandal. Catholicism is back in large part to the man at the helm. <br /><br /><br /><br /><br /><br /><b>3.) American Pharoah</b><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-Anh15D7zd-E/VocARpMLUkI/AAAAAAAAGQg/HSArVQVMLOQ/s1600/American.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="http://3.bp.blogspot.com/-Anh15D7zd-E/VocARpMLUkI/AAAAAAAAGQg/HSArVQVMLOQ/s200/American.jpg" width="200" /></a></div>This may seem like a silly pick (hey, 2015 didn't exactly have the biggest or best selection) but American Pharoah was a noteworthy figure in 2015. American Pharoah became the first race horse in 37 years to win the Triple Crown of horse racing (that means he won the Kentucky Derby, the Preakness Stakes and the Belmont Stakes). American Pharoah proved to be faster than any previous Triple Crown horse to include even the legendary Secretariat. <br /><br /><br /><br /><br /><br /><br /><b>2.) The Return of the Jedi</b><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-_yqPKLXstOY/VocBSKWCi3I/AAAAAAAAGQo/LekqB65QREY/s1600/Jedi.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-_yqPKLXstOY/VocBSKWCi3I/AAAAAAAAGQo/LekqB65QREY/s1600/Jedi.jpg" /></a></div>There can be no debate that one of the biggest stories of 2015 was the return of Star Wars to the big screen. You don't need a Ph.D. to fully realize and appreciate the incredible cultural significance that Star Wars has had in not only the United States but most of the world. It can be easily argued that no other film franchise has had the impact that Star Wars has had over the past 40 years, and its newest installment is likely to catapult the legend of the Jedi even further into the stratosphere. &nbsp;J.J. Abrams not only hit a home run in 2015 (along with the cast of the film) but he has endeared himself to millions of nerdy Star Wars geeks who have a stronger cult following to The Force than most religions. &nbsp;Make no mistake, Star Wars is back!<br /><br /><br /><br /><br /><br /><br /><br />And the winner of the 2015 Brad Hart Person of the Year Award is..................[cue the drumroll].............................................................................................................................<br /><br /><br /><br /><br /><br />......................................................................................<br /><br /><br /><br />.......................................................................................<br /><br /><b><br /></b><b>1.) Pluto</b><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-UOCHRvVo7bk/VocCu8qlpZI/AAAAAAAAGQ0/dMzjSKOlTNo/s1600/Pluto.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-UOCHRvVo7bk/VocCu8qlpZI/AAAAAAAAGQ0/dMzjSKOlTNo/s1600/Pluto.jpg" /></a></div>Yes, yes, I realize that Pluto is not a person so stop already! It doesn't matter because in 2015, no story was bigger or more important than our furthest neighbor in the Solar System. &nbsp;On July 14th of this Year, NASA's New Horizons space probe made its closest fly by of the dwarf planet, capturing scores of important pictures and data that are still being analyzed by scientists here on Earth. &nbsp;This achievement is remarkable not only for the pictures taken but for the advances in science that are still breaking records. &nbsp;New Horizons is, to date, the fastest man-made vehicle in history. &nbsp;It has gone further in a shorter amount of time than even thought possible even 10 years ago. &nbsp;Pluto itself is telling us more about the nature of our Solar System (and the Universe in general) than scientists anticipated. &nbsp;This small, seemingly insignificant little dwarf planet, which sits on the outskirts of our humble little Solar System, is now on center stage. Astronomers and scientists of all molds have grown to appreciate the immense significance of not only this tiny world but of our ability to both travel to and analyze our most distant cosmic neighbor. <br /><br />There you have it...the 2015 person of the year! &nbsp;Thanks, 2015! &nbsp;Now, R.I.P. <br /><b><br /></b><br /><br />http://hartbrad.blogspot.com/2016/01/my-2015-person-of-year.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-1583617026557462902Thu, 17 Dec 2015 13:42:00 +00002016-01-02T23:50:44.423-07:00American ColonizationBook ReviewsBooksGreat AwakeningNotable HistoriansPuritansSermonsSola ScripturaUnderstanding Colonial New England via Sermons<div><div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-eiK9XPBK8j0/VnKQdFOB0MI/AAAAAAAAGPw/EW7_gqLf49I/s1600/Book.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-eiK9XPBK8j0/VnKQdFOB0MI/AAAAAAAAGPw/EW7_gqLf49I/s1600/Book.jpg" /></a></div>I recently finished reading Harry Stout's book, &nbsp;<em><a href="http://www.amazon.com/The-New-England-Soul-Preaching/dp/0199890978">The New England Soul: Preaching and Religious Culture in Colonial New England</a>.&nbsp;&nbsp;</em>Stout, who is a professor of American&nbsp;Religious History at Yale and the author of numerous books on early American religion, focuses on the unique character and evolution of the New England sermon, and how it served as the dominant means by which information was transmitted to the general populace.&nbsp; Stout argues that no other medium was anywhere as effective in shaping New England thought: "The New England sermon, whose topical range and social influence were so powerful in shaping cultural values, meanings and sense of corporate purpose that even the television pales in comparison."</div><div><br /></div><div>Stout presents the sermon experience&nbsp;from the perspective of five generations of Puritan believers, beginning with the "Church Fathers" (original settlers) and&nbsp;concluding with the generation of the American Revolution.&nbsp;&nbsp;Stout argues that each generation maintained a consistent loyalty to the basic tenants of Puritan Christianity, but that subtle changes between generations allowed for a more democratic interpretation of the Congregationalist message.&nbsp; He writes:</div><div><blockquote class="tr_bq"><em>The&nbsp;founders invented a meaning for New England and the children maintained and built upon it.&nbsp; Third-generation ministers, living in a tolerant "Anglicanized" age, promulgated the same doctrines as their predecessors but adorned them with a "polite" style that registered the influence of English manners and the "New Learning."&nbsp; Forth-generation ministers, spanning the years of religious "awakening" and war with France, learned anew the importance of delivery both in theory and fact.&nbsp; Finally, fifth-generation ministers, living through Independence, built their case for resistance and revolution on the memory of the founders and New England's inherited covenant mission.</em></blockquote>In short, what Stout&nbsp;argues is that there was far more cohesiveness on the part of Puritan preachers of successive generations that there was division.&nbsp; The natural evolution of Puritan theology was more a symptom of inevitable change and development than&nbsp;proof of spiritual decline.&nbsp; Again from Stout:</div><div dir="ltr"><div><blockquote class="tr_bq"><em>If there was a "decline" and resultant "secularization" of Puritanism, it was not evident in the regular life of the churches.&nbsp; The majority of inhabitants continued to go to church, and their ministers persisted in the same subject matter of their sermons.&nbsp; No shift from&nbsp;piety to moralism was&nbsp;evident.&nbsp; <strong>Indeed, it appears that models of secularization stem from historians' failure to appreciate the functional distinctions made by colonial ministers...The more one reads these sermons the more one finds unsatisfactory the suggestion that ideas of secular "republicanism," "civil millennialism, or class conscience "popular ideology" were the primary ideological triggers of radical resistance and violence in Revolution </strong></em>[my emphasis].</blockquote>This is, in my opinion, the most compelling argument Stout makes.&nbsp;It is easy for even a successful historian to get lost in the fog of emerging Enlightenment doctrine that helps to make this era of history so appealing.&nbsp; We naturally want to gravitate to the "new" ideas of Isaac Newton, Locke, etc.&nbsp; Stout, however, would advise caution.&nbsp; While Enlightenment ideas were no doubt prevalent and growing, the Puritan message was not going out of style.&nbsp; As Stout himself aptly puts it, "Anglicanization, in short, gilded the face of New England society, but did not transform its soul."</div><div><br /></div><div>None of this suggests that the Puritan message remained completely untarnished or free from change.&nbsp; The rise of new scientific sensibilities, the debates over natural religion, and other emerging counterarguments left their mark on the New England countryside.&nbsp; But these new ideas were not seen as fatal blows to the Puritan mindset.&nbsp; Most Puritan ministers were effective in their ability to reconcile divine revelation (as any Congregationalist community saw it) with the "new science" of their day.&nbsp; So long as this new thinking did not upset the world of Reformed Christianity or minimized the importance of Sola Scriptura, these challenges were not as scary as they may first appear.&nbsp; </div><div><br /></div><div>When dissent did arise over matters of theology in New England it was usually&nbsp;to do with issues&nbsp;that had little to do with new Enlightenment principles.&nbsp; The "Great Awakening" is a perfect example.&nbsp; With the rise of Jonathan Edwards and George Whitefield came a new emphasis on the individual conviction of salvation by Christ as opposed to the traditional Congregationalist conversion experience that relied more on hierarchy and ceremony.&nbsp; But this change (which would give birth to the Old Light v. New Light battle) had more to do with the FRUITS of conversion than it did with any actual challenge to church authority.&nbsp; </div><div><br /></div><div>And though I found Stout's book to be both informative and compelling, there are a few areas of concern.&nbsp; First, it would be easy for the casual reader to assume that the Puritan message was the dominant message of Colonial America.&nbsp; New England, rightfully so, received a tremendous amount of credit for being the soil in which revolution was allowed to germinate.&nbsp; With that being said, it is important that we keep in mind the many other factors that led not only to revolution but allowed each colony to develop on its own.&nbsp; Puritanism, though a powerful force, was not the only big kid on the school yard.&nbsp; </div><div><br /></div><div>In addition, I would have enjoyed hearing Stout's take on the emergence of preachers like Jonathan Mayhew and how his brand of preaching proved challenging to traditional Puritan Christianity.&nbsp; With that being said, I was overall pleased with the book.&nbsp; It's worth the time.&nbsp; <br /><div class="separator" style="clear: both; text-align: center;"><br /></div></div></div>http://hartbrad.blogspot.com/2015/12/understanding-colonial-new-england-via.htmlnoreply@blogger.com (Brad Hart)1tag:blogger.com,1999:blog-2792279701215065772.post-814587782521381956Mon, 21 Sep 2015 10:30:00 +00002016-01-02T23:47:21.481-07:00Book of MormonBrigham YoungJohn Willard YoungJoseph SmithMormonismChild Prophet: The Curious Case of John Willard Young, a Mormon Apostle<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-O455DX3-L7Y/Vf-8ZJg4K9I/AAAAAAAAGJ0/E0_70X0jK-U/s1600/John%2BWillard%2BYoung.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="http://3.bp.blogspot.com/-O455DX3-L7Y/Vf-8ZJg4K9I/AAAAAAAAGJ0/E0_70X0jK-U/s400/John%2BWillard%2BYoung.gif" width="316" /></a></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">Preface<o:p></o:p></span></b></div><div class="MsoNormal"><br /></div><div class="MsoNormal">At first glance, John Willard Young must have seemed like an obvious candidate for inclusion into the Mormon halls of power.&nbsp; As the favored son of “the Lion of the Lord,” John Willard possessed many of the same qualities that made his famous father, Brigham, a legend.&nbsp; John Willard was charismatic, charming, intelligent, witty and cultured.&nbsp; Unlike his father, however, John Willard was also lazy, entitled, dependent, impulsive and careless.&nbsp; How the favored child of the most powerful figure in Utah Mormonism (and one of the most powerful men in the history of Western expansion) could go from being an ordained apostle and heir apparent to his father, to dying broke, friendless and hopeless in an obscure New York apartment is a tale that few Mormons today know (but should).<br />&nbsp; <o:p></o:p></div><div class="MsoNormal">John Willard Young’s life isn’t just an illustration of a “what could have been” tragedy.&nbsp; To borrow for the poetry of Sir Walter Scott, John Willard’s&nbsp;life was that of:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>The wretch, concentrated all in self, <o:p></o:p></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Living, shall forfeit fair renown,<o:p></o:p></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>And, doubly dying, shall go down<o:p></o:p></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>To the vile dust from whence he sprung,<o:p></o:p></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Unwept, unhonored, and unsung.</i><a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a><o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">And while you are unlikely to find much about the man by searching LDS.org or any other church website, John Willard’s life is deserving of our time and attention.&nbsp; Though muddled in the complexity of his father’s unbridled zeal, the naiveté of his privileged upbringing and the instability that resulted from his own poor decisions, John Willard Young’s life was not without genuine contribution, both intended and accidental. &nbsp;His contributions to the world of business and government, particularly as they related to railroad expansion and petitioning for Utah statehood, are most assuredly underappreciated, even if his labors employed less-than-ethical actions.&nbsp;&nbsp; And perhaps most noteworthy of all, John Willard Young’s life helped to (inadvertently) establish the practice of apostolic succession that we see in Mormonism today.</div><div class="MsoNormal">&nbsp; <o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">Because We All Love a Juicy Crime Story<o:p></o:p></span></b></div><div class="MsoNormal"><br />It was a particularly cold morning when the sun rose over the booming metropolis that was Jersey City on September 19, 1902.&nbsp; As a thriving dock and manufacturing hub, Jersey City was a desirable first stop for many newly arrived immigrants to the United States.&nbsp; Work was oftentimes difficult to find in most Atlantic coastal towns, which made the flourishing community of Jersey City all the more desirable.</div><o:p><br /></o:p>But a bountiful job market and economy was hardly the only flourishing enterprise in Jersey City.&nbsp; Prostitution, drug trafficking and other unsavory institutions had become a staple commodity, willing and able to accommodate the needs (and wallets) of all newcomers to the Land of the Free.&nbsp; So when Jersey City Police responded to the news of a dead prostitute found half submerged in the Morris Canal it wasn’t terribly shocking news…<o:p></o:p><br /><br /><div class="MsoNormal">…at least at first.&nbsp; <o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">When the body of Anna Pulitzer, a well known prostitute with an impressive arrest record, was removed from the water, police discovered her abdomen had been hacked to pieces and her head nearly decapitated.&nbsp; Further investigation led detectives to an apartment where several empty beer bottles were discovered, along with bottles containing powerful sedatives, including chloroform and chloral hydrate.&nbsp; In the bedroom police found sheets, towels and clothing soaked in blood.&nbsp; The words “Blood Atonement” had been scribbled several times in a notebook found on the floor.&nbsp; <o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">Police eventually determined that the apartment belonged to John Willard Young, a local businessman and failed entrepreneur.&nbsp; Young, who had been out of the country for several weeks, immediately returned to the United States upon hearing the news of the deceased woman, who police determined had died of a drug overdose.&nbsp; By the time he returned to the States, officials had already arrested the man they deemed responsible for the grizzly and bloody scene in John Willard Young’s apartment.&nbsp; Hooper Young, a well known morphine and gambling addict, had confessed to using drugs with Anna Pulitzer.&nbsp; After her death, Hooper Young admitted to authorities that he tried cutting up her body in order to dispose of it, but the sight of so much blood caused him to flee in terror.&nbsp; The news fell hard on John Willard Young.&nbsp; Not only had a prostitute been butchered post-mortem in his own apartment, but the guilty party responsible was none other than his own son, Hooper Young.&nbsp; <o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">News of the crime traveled fast, even making its way west into the Salt Lake Tribune.&nbsp; And though the Tribune, which had recently been purchased by U.S. Senator Thomas Kearns, was determined to rid itself of what they called “anti-Mormon filth,” this particular story could not be ignored.&nbsp; After all, Hooper Young was not just the son of John Willard Young: failed businessman, but he was also the son of John Willard Young: Mormon Apostle and Prophet, who at one time was the chosen heir to succeed his own father as the supreme religious figure in the Utah Territory, his father being none other than the Mighty Brigham Young. <a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a>&nbsp;&nbsp; <o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">The Golden Child <o:p></o:p></span></b></div><div class="MsoNormal"><br /></div><div class="MsoNormal">To understand the story of John Willard Young and the role he played in Mormon history we must journey back to the years of his youth.&nbsp; Born October 1, 1844 in Nauvoo, Illinois to Brigham Young and Mary Ann Angell, John Willard grew up as a child of the Mormon pioneer era.&nbsp; He traveled across the American frontier, arriving in the Salt Lake Valley where his famous father hoped to establish the Mormon Zion in the Rocky Mountains.<br />&nbsp; <o:p></o:p></div><div class="MsoNormal">Though the third son born to Brigham Young, John Willard was apparently his father’s favorite.&nbsp; As such, John Willard grew up in a world of plenty.&nbsp; His prophet father ensured that John Willard received a formal education and was afforded with multiple opportunities to travel and experience life outside of the Utah Zion.&nbsp; As a result, John Willard grew up with a keen understanding of American politics, business and other important issues of his day.&nbsp; John Willard was also lauded as being the most charismatic and articulate of Brigham’s children. <a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref3" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[3]</span></span><!--[endif]--></span></a><o:p></o:p></div><br /><div class="MsoNormal">But it wasn’t just a lavish upbringing and good schooling that Brigham Young hoped to bestow upon his son.&nbsp; On November 22, 1855, at the tender age of eleven, John Willard Young received his Endowment and was ordained an Apostle of the Lord Jesus Christ by the hand of his prophet father.&nbsp; The ordination, which was kept secret from the other members of the church’s First Presidency and Quorum of the Twelve Apostles, was eventually announced for the first time to church leaders in February of 1864, roughly eight years after John Willard’s original ordination.&nbsp; On that occasion, President Brigham Young ordained John Willard’s two older brothers, Joseph Angell and Brigham Jr., to be apostles as well, and set all three of his sons apart to be “Assistant Counselors to the President.” <a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref4" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[4]</span></span><!--[endif]--></span></a></div><o:p><br /></o:p>The ordination of Brigham Young’s children to the Holy Apostleship was met with surprise and timid acceptance.&nbsp; Apostle Wilford Woordruff recorded the occasion with the following in his diary:<br /><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>President Young said I am going to tell you something that I have never before mentioned to any other person.&nbsp; I have ordained my sons Joseph A., Brigham &amp; John W. Apostles and my Counselors.&nbsp; Have you any objections?&nbsp; J. Taylor &amp; G.A. Smith said they had not, that it was his own affair &amp; they considered it under his own direction</i>.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref5" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[5]</span></span><!--[endif]--></span></a><o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">And though some church leaders were aware of the ordination of Brigham Young’s children as apostles, the church in general was kept in the dark.&nbsp; President Young had instructed members of the Quorum of the Twelve to “make a record of it, but…not tell anyone not present about the event.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref6" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[6]</span></span><!--[endif]--></span></a>&nbsp; &nbsp;It wasn’t until April of 1873, nearly eighteen years after being ordained by his father, that John Willard, along with his brothers, were publicly sustained as “Prophets, Seers and Revelators” and as Assistant Counselors in General Conference (Brigham, Jr. had been sustained to the Quorum of the Twelve in the October General Conference of 1868).<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref7" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[7]</span></span><!--[endif]--></span></a><o:p></o:p><br /><br /></div><div class="MsoNormal">It naturally seems odd to modern members of the church when they discover Brigham Young’s enigmatic actions in ordaining his own children (in the case of John Willard at the tender age of eleven) to be apostles.&nbsp; After all, the calling of apostle has been held in the highest regard by Mormons of all generations.&nbsp; What does it say of such a calling if an eleven-year-old child can assume such a mantle merely because of his family ties? <o:p></o:p></div><br /><div class="MsoNormal">The answer is actually simpler that we might think.&nbsp; For Brigham Young, the calling to the apostleship (not to mention church participation in general) was very much a family affair.&nbsp; For example, Joseph Smith had issued a number of prestigious callings to members of his own family.&nbsp; Joseph’s brother, Hyrum, was called to be “Assistant President of the Church,” a position he held until his death.&nbsp; Joseph Smith, Sr., father to both Hyrum and Joseph, was given the position of Presiding Patriarch, which he also held until his death.&nbsp; And in a hotly debated (even to this day) act, Joseph Smith ordained his own son, Joseph III, to become his eventual successor.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref8" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[8]</span></span><!--[endif]--></span></a></div><o:p><br /></o:p>In addition, other church leaders who followed in Brigham Young’s shoes saw no issue with calling family members to various positions of importance.&nbsp; John Taylor, Wilford Woodruff and Joseph F. Smith all went on to call respective kin to become apostles once they became president of the church.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref9" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[9]</span></span><!--[endif]--></span></a>&nbsp; <o:p></o:p><br /><br /><div class="MsoNormal">When writing on the matter of familial favoritism as it relates to apostolic nomination, renowned Mormon Historian D. Michael Quinn stated the following:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Smith announced revelations that some men had a right to preside in the church by virtue of lineage (D&amp;C 26:21, 36:8, 107:39-52, 113:8).&nbsp; As implied by some revelatory statements, the right extended beyond lineal office of Presiding Patriarch…Several revelations indicated that the sons and other descendants of current leaders would have significant roles in the church.&nbsp; These statements gave authority for the appointment of relatives to the hierarchy</i>.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref10" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[10]</span></span><!--[endif]--></span></a><o:p></o:p><br /><br /></div><div class="MsoNormal">In short, Brigham Young’s ordination of John Willard (along with his two older brothers) may seem odd by 21<sup>st</sup> century Mormon standards, but it was hardly strange to Mormons living in the 19<sup>th</sup>century.&nbsp; <o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">Blissful Indifference</span></b></div><div class="MsoNormal"><br /></div><div class="MsoNormal">This doesn’t mean that the ordination of John Willard Young was without criticism.&nbsp; With that being said, the criticism came not as the result of the calling itself, but rather due to John Willard’s apparent ineptitude and indifference to Mormon teachings and practices.&nbsp; Those who questioned President Brigham Young’s actions in this regard were not protesting a familial bias on the part of the prophet, but rather his evident disregard for John Willard’s obvious incompetence.&nbsp; It was one thing for Mormons to accept the prophet’s son as potential heir to the hierarchy, but it was quite another for them to discard blatant hypocrisy. <o:p></o:p><br /><br /></div><div class="MsoNormal">Though he had been ordained an apostle for nearly a decade (from 1855 to 1864) and set apart as an Assistant Counselor in the First Presidency, John Willard Young seemed to live a life that was utterly unimpressed with and totally disinterested in his unique (and for a believer, divinely inspired) calling.&nbsp; From 1864 on, John Willard spent most of his time living the high life in New York City, where his lavish tastes earned him (and cost him) a great deal.&nbsp; John Willard’s wild business ventures, combined with his grandiose personality, wit and charm, yielded terrific financial success from time to time.&nbsp; His expensive tastes, luxurious lifestyle and unbridled avarice, however, produced even more debt.&nbsp; When his business ventures eventually failed, John Willard found himself immersed in so much debt that his only recourse was to turn to his powerful father for aid.</div><div class="MsoNormal">&nbsp;<o:p></o:p></div><div class="MsoNormal">While known for his authoritarian persona and intimidating style of leadership, Brigham Young proved extremely docile in his relationship with John Willard.&nbsp; Time and time again, the Mormon Prophet placated his troubled son’s woes by sending him copious amounts of money which John Willard used to keep fueling his extravagant lifestyle as opposed to paying off his debt.&nbsp; Letters from his prophet father pleaded with John Willard to return to Utah and take up the cause of his church and apostolic calling. In one particular letter, Father Brigham begged son John Willard (whom he refers to as “Jonna”) to return home and take up the cause of Zion:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>O Jonna I pray for you and yours continually.&nbsp; If you nue [knew] how I want to see you, you would come.&nbsp; My dear Jonna, I due [do] hope you will see as we see things.&nbsp; I send your dear Br. Brigham &amp; Br Stanes to prevail on you to come home and stay with us.&nbsp; May God bless you my dear boy.</i> <a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref11" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[11]</span></span><!--[endif]--></span></a><br /><o:p><br /></o:p></div><div class="MsoNormal">Brigham Young’s dysfunctional relationship with John Willard was no mystery to church leaders.&nbsp; Apostle George Q. Cannon expressed his concerns regarding the misappropriation of church funds, particularly as they related to John Willard’s regular monetary allowance that came straight out of tithing funds.&nbsp; Apostle Joseph F. Smith was even more specific when he noted that John Willard’s “$16,000 per year from the tithing office for his support” was a blatant misuse of church funds.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref12" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[12]</span></span><!--[endif]--></span></a>&nbsp;&nbsp;&nbsp;&nbsp;<o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">And it wasn’t just church tithes and offerings from which John Willard was channeling money to support his flamboyant lifestyle.&nbsp; Once ordained an apostle, John Willard regularly petitioned church membership for additional funds to “assist with construction of the railroad,” which he promised would eventually be of great benefit to the Saints in the west.&nbsp; In fact, John Willard used the idea of constructing a railroad to the west as the primary justification for his lavish expenses and wanton disregard for financial prudence.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref13" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[13]</span></span><!--[endif]--></span></a>&nbsp;To placate his father, John Willard would appeal to the supposed need for him to maintain a high standing in the eyes of those in power, so they would be more inclined to take him seriously.&nbsp; On one occasion, John Willard wrote to Brigham Young, who was greatly troubled by his son’s expenditures, that staying in the best of hotels while traveling was justified because of his family ties: “As it was generally known that I was your son, I felt I could do no less than stop at the finest hotel.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref14" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[14]</span></span><!--[endif]--></span></a><o:p></o:p><br /><br /></div><div class="MsoNormal">Eventually John Willard’s financial woes became so overwhelming that a change of scenery became a necessity.&nbsp; After again obtaining financial aid from his father that was sufficient to pacify his debtors, John Willard returned to Salt Lake City in March of 1876.&nbsp; Brigham Young, who was more than delighted to welcome his son home, seized the moment by offering John Willard a position that would keep him in Utah for the foreseeable future.&nbsp; Though John Willard had never exercised any actual church responsibility, nor shown any interest at all in church matters, the Prophet Brigham announced in the October, 1876 General Conference that his 32-year-old son was to be the new First Counselor of the First Presidency of the church.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref15" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[15]</span></span><!--[endif]--></span></a>&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">Skepticism and criticism naturally surrounded news of John Willard’s rise to the position of First Mate of the LDS Church.&nbsp; As his father’s right-hand man, John Willard was now in a position to make a substantial impact, which caused detractors no shortage of angst. Local newspapers, which had grown accustomed to commenting on the unsavory habits and lifestyles of Brigham’s children, were more than willing to lampoon “apostate Johnny” (John Willard) and “Fat Prince Briggy” (Brigham, Jr.) as the unworthy beneficiaries of nepotism.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref16" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[16]</span></span><!--[endif]--></span></a>&nbsp; &nbsp;Joseph F. Smith, a member of the Quorum of the Twelve, expressed his concerns privately to President Brigham Young.&nbsp; Smith believed John Willard’s lack of actual experience and poor life decisions could upset members who knew next to nothing about the man and his credentials.&nbsp; In a fit of rage, President Young scolded Elder Smith for his remarks and then promptly sent him on a five-year mission to Europe.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref17" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[17]</span></span><!--[endif]--></span></a><o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">Fellow church leaders were far from the only critics of John Willard’s ascent to power.&nbsp; Many outsiders, curious about their Mormon neighbors to the west, took note of the perceived hubris of “King Brigham” the Mormon prophet:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="color: #222222; mso-bidi-font-family: Helvetica;"><i>So completely has Brigham brought his people under this subjection, that it is of no consequence what he proposes to them—if they even hate the subject proposed, they will vote for it, if Brigham puts it before them, and, as seen by a telegram to the Chronicle, recently, the old man has at length defined is policy for the future of the Mormon Church, in selecting for his first counselor the youngest son of his first family, JOHN W. YOUNG. This now to be prominent young man is well known in this city, especially among capitalists. He has stopped at our hotels quite frequently within the last few years, and has been entertained in a princely style…The Prophet thought Johnny should see a little more of the world before proceeding further in that line, and he was consequently sent to England on a tour of pleasure in company with his brother "Briggy Junior." These two scions of Mormon royalty traveled all over Europe, spending lavishly the funds of the poor confiding Saints…[T]he youngest son of the Prophet drank deeply of the ways of the world, and was furiously captivated by its fashions. For several years he has lived so little in Utah—preferring San Francisco and New York to the City of Saints—that he has been regarded as an apostate from the faith, and thus, unexpectedly to everybody, he re-turned to Utah a week ago, and the Prophet, in utter disregard of the sentiments of the Mormon people, places him next to his throne, and makes him by that act the next Prophet of the Mormon Church.</i></span><a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref18" title=""><span class="MsoFootnoteReference"><span style="color: #222222; font-family: &quot;cambria&quot; , &quot;serif&quot;; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Helvetica; mso-hansi-theme-font: major-latin;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 11pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a><br /><span style="color: #222222; font-family: &quot;cambria&quot; , &quot;serif&quot;; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Helvetica; mso-hansi-theme-font: major-latin;"><o:p><br /></o:p></span></div><div class="MsoNormal">And from the Chicago Tribune:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><span style="color: #222222; mso-bidi-font-family: Helvetica;"><i>He [John Willard] has never done much of anything for himself, his father has set him at this, then at that; now getting together and keeping a museum; now running a steamer, more ornamental than useful, on Salt Lake; now starting a street-railroad, finally, at building railroads that do not pay expenses. This last kind of enterprise having been run into the ground, Johnny, as everybody calls him, is to be put at his real profession, running the church…[John Willard] is the SIMPLE RESULT OF FAMILY PRIDE on the part of Brigham. He feels that his end is drawing near</i>.</span><a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref19" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[19]</span></span><!--[endif]--></span></a><o:p></o:p><br /><br /></div><div class="MsoNormal">For a man of Brigham Young’s stature, the choice to promote the untested, unproven and seemingly uninterested fruit of his loins over other men who were far more qualified reveals the very real intent of establishing a familial dynasty.&nbsp; But as mentioned above, this was not without precedent nor entirely frowned upon.&nbsp; The issue wasn’t that a child of the prophet was now following in his father’s footsteps, but rather that the child chosen was a charlatan with a track record of narcissistic greed that flew in the face of everything the faith hoped to represent.&nbsp; <o:p></o:p></div><br /><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;">Apostolic Succession: A Very Brief History<o:p></o:p></span></b></div><br /><div class="MsoNormal">For Mormons of the 21<sup>st</sup> century, the basic understanding of apostolic succession suggests that the process is carried out with seamless perfection by the very hand of God: the Lord calls his apostles, who gradually climb the latter of seniority within the Quorum of the Twelve, and, if it be God’s will, live to become the senior apostle, thereby becoming the de facto President of the Church.&nbsp;&nbsp;&nbsp; <o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">If only history were this simple!<o:p></o:p><br /><br /></div><div class="MsoNormal"><br /></div><div class="MsoNormal">In February of 1835, Joseph Smith claimed that the Lord had commissioned the Three Witnesses (Oliver Cowdery, David Whitmer and Martin Harris) to select the first members of the new Quorum of the Twelve Apostles.&nbsp; Once the selections were completed, the newly appointed apostles had their seniority arranged according to their order of ordination as apostles.&nbsp; In other words, the first apostle ordained as such became the most senior, while all other apostles followed in like manner based on order of ordination.&nbsp; This system of ordination, however, changed dramatically in May of that same year when Joseph Smith instructed that the apostles were to arrange their seniority based on their age.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref20" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[20]</span></span><!--[endif]--></span></a>&nbsp; <o:p></o:p><br /><br /></div><div class="MsoNormal">This system of seniority existed, more or less, for the next decade until Joseph Smith was killed at Carthage in 1844. The beginning of the Mormon Succession Crisis brought into focus many of the flaws that existed with the age-based apostolic seniority system. &nbsp;Over time (1835-1844), numerous members of the Quorum of the Twelve had been replaced due to death, apostasy, etc.&nbsp; Men called to fill these vacancies struggled to know their place in the quorum.&nbsp; Did they hold more seniority if they were older but lacked the experience and tenure of already serving apostles?&nbsp; For example, was Wilford Woordruff (age 32, ordained an apostle April, 1839) senior to John Taylor (age 30, ordained an apostle December, 1838)? &nbsp;Technically, yes but practically, no.&nbsp; The Mormon Succession Crisis, though not based entirely on apostolic seniority, was exacerbated by the obscurity of this question.&nbsp; <o:p></o:p></div><div class="MsoNormal">It wasn’t until Brigham Young was able to emerge as leader of the majority going west that this question of apostolic seniority would be answered, and the answer given was far from concrete.&nbsp; For all intents and purposes, Brigham Young’s understanding of apostolic seniority rested exclusively on date of ordination as an apostle, which is why John Taylor was eventually placed ahead of Wilford Woodruff in the line of succession.&nbsp; <o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">Heir Apparent <o:p></o:p></span></b></div><br /><div class="MsoNormal">This is how the matter stood when Brigham Young took the eleven-year-old John Willard and ordained him an apostle.&nbsp; The next most junior apostle in age to John Willard was Franklin D. Richards (age34).&nbsp; As a result, John Willard was perfectly positioned to one day enjoy overwhelming seniority and lengthy tenure as church president.&nbsp; Keeping these facts in mind, it is almost impossible to deny that Brigham Young was determined to establish his family line as a dynasty that would extend long into the future.&nbsp; With now four of his sons ordained to the apostleship, Brigham was clearing stacking his own deck.&nbsp; If the Smith family was to be revered as Mormonism’s founders, the Young family would be revered as its future.&nbsp;&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">And so it was that John Willard Young, a man with no experience and a track record of slothful irreverence for all things Mormon, took his place at the right-hand of his father.&nbsp; As an ordained apostle and sustained “Prophet, Seer and Revelator,” John Willard was now rubbing shoulders with (and, in essence, presiding over) the very apostles who questioned and doubted his abilities and integrity.&nbsp; For men like John Taylor, the presence of John Willard as First Counselor to his father was aggravating at best.&nbsp; Taylor had recorded that John Willard’s body of work amounted to little more than “perusing secular enterprises” and he had done virtually nothing as a General Authority.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref21" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[21]</span></span><!--[endif]--></span></a><o:p></o:p></div><div class="MsoNormal"><br /></div><div class="MsoNormal">In terms of his actual day-to-day performance as First Counselor in the First Presidency, John Willard seemed to share his father’s knack for micromanagement.&nbsp; His letters to Saints throughout the Utah Territory carry very specific instructions for seemingly menial tasks, and demonstrate a complete lack of understanding the many particularities of life in the American West<b>.&nbsp; </b>In one letter to the Saints of St. George, President John Willard Young stated the following:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Of late there has been less attention paid to the raising of sugar cane and the manufacture of molasses than formerly. &nbsp;This should be remedied.&nbsp; Those settlements suitable to the production of this crop should not only produce enough for their on consumption, but should make some to send to settlements less favored in point of climate.</i><i><br /></i></div><div class="MsoNormal" style="text-indent: 0.5in;"><i>[…]</i><i><br /></i></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Female labor should be classified giving sewing to those most skilled in this branch of industry…You are advised not to buy additional sewing machines on time from agents who travel through the country…In this connection it may be stated that in many of the settlements it will be found, under the provisions of the United Order, that there are more than enough sewing machines to do all the work required</i>.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref22" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[22]</span></span><!--[endif]--></span></a>&nbsp; <b><o:p></o:p></b><br /><br /></div><div class="MsoNormal">One can only imagine what these communities were thinking when they read President John Willard’s words of counsel.&nbsp; Not only had sugar cane been a complete failure in the Utah Territory, but the extreme lack of sewing equipment had virtually stymied any chance of producing clothing on a large scale.&nbsp; Simply put, John Willard’s life experience as a businessman in New York did not translate well to life in the Mormon colonies of the west.</div><div class="MsoNormal">&nbsp;&nbsp;<o:p></o:p></div><div class="MsoNormal">With his son John Willard now assuming the role of second in command, Brigham Young’s vision of establishing a family dynasty was becoming a reality.&nbsp; Having three sons, two of which were the youngest of all the apostles (John Willard and Brigham Jr.), the Young name was perfectly positioned to remain in the halls of power for decades.&nbsp; As grandiose as this goal was, however, it is only half of the story.&nbsp; In addition to ordaining his sons as apostles, Brigham Young also made efforts to marginalize his fellow apostles in the Quorum of the Twelve.&nbsp; Mormon Historian Todd Compton points to this virtual tug-o-war between President Young and the Quorum of the Twelve when he wrote the following:</div><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Church government is not a simple monolithic structure in which all church leaders and organizations act alike; there is a system of checks and balances.&nbsp; It is clear that Brigham Young minimized the Council of the Twelve at times, and they resented his use of autocratic power</i>.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref23" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[23]</span></span><!--[endif]--></span></a>&nbsp; &nbsp;<o:p></o:p><br /><br /></div><div class="MsoNormal">Brigham Young’s actions to minimize the Quorum of the Twelve’s influence while bolstering his own authority were met with mild but sincere resistance.&nbsp; Though the other apostles in the Quorum of the Twelve disliked the actions of Young, they did little to oppose him.&nbsp; In the 1851 General Conference, Young had himself and his two counselors sustained as “Prophets, Seers and Revelators,” but did not extend the same titles to the apostles in the Quorum of the Twelve.&nbsp; Young furthered his consolidation of power by allowing only himself and members of his First Presidency to be sustained “Prophet, Seer and Revelator” in every General Conference from 1873 until his death in 1877.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref24" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[24]</span></span><!--[endif]--></span></a>&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">By the 1870s, Brigham Young’s inner circle of trusted confidants did not include a single apostle from the Quorum of the Twelve.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref25" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[25]</span></span><!--[endif]--></span></a>&nbsp; The death of Heber Kimball, Brigham’s greatest friend, forced him to seek others in whom he could trust.&nbsp; This may help us to better understand why Brigham insisted on having his children, even if wayward, over fellow apostles. &nbsp;Brigham Young had seen, first hand, the betrayals of other apostles when Joseph Smith was in charge of the church.&nbsp; For a man who had spent a lifetime fighting the enemies of the faith (whether inside the church, outside the church, or simply in his own head), trust and loyalty were the supreme commodity. <o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">A New Day<o:p></o:p></span></b></div><br /><div class="MsoNormal">Perhaps due to his own superciliousness, Brigham Young never considered that his fellow apostles would one day seek to undo all he had set in motion for the benefit of his family line.&nbsp; With the death of President Young in 1877, a new face rose to take control of the church.&nbsp; John Taylor, who had experienced his own share of disagreements with both Brigham and John Willard, would eventually emerge as Mormonism’s 3<sup>rd</sup> church president, though not right away. &nbsp;In yet another example of how different the church operated in the 19<sup>th</sup>century v. today, the Quorum of the Twelve essentially decided to govern the church as a quorum instead of nominating another president.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref26" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[26]</span></span><!--[endif]--></span></a></div><o:p><br /></o:p>This decision certainly seems strange by modern Mormon standards, but consider how those in that now distant time were perceiving events.&nbsp; Brigham Young, who had dominated virtually all the affairs of the church and the Utah Territory with an iron fist, not to mention completely marginalized the authority and influence of the Quorum of the Twelve, had passed on.&nbsp; The chance for a more democratic style of church government had now become a legitimate possibility.&nbsp; As Apostle George Q. Cannon put it:<br /><div class="MsoNormal"><br /></div><div class="MsoNormal" style="margin-left: 0.5in;"><i>Some of the brethrem, as I have learned since the death of President Brigham Young, did not have feelings concerning his course.&nbsp; They did not approve of it, and felt opposed, and yet they dare not exhibit their feelings to him, he ruled with so strong and so stiff a hand, and they felt that it would be of no use.&nbsp; In a few words, the feeling seems to be that he transcended the bounds of the authority which he legitimately held</i>.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref27" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[27]</span></span><!--[endif]--></span></a><br />&nbsp;&nbsp;&nbsp;&nbsp;<o:p></o:p></div><div class="MsoNormal">For John Willard, the death of his father also meant the death of his position as First Counselor.&nbsp; With the Quorum of the Twelve now governing as a group, their first order of business was to decide what to do with First Presidency Counselors John Willard Young and Daniel Wells.&nbsp; Though vacancies existed in the Quorum of the Twelve, it was decided that John Willard would not be included, but rather be given the title of “Counselor to the Twelve.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref28" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[28]</span></span><!--[endif]--></span></a>&nbsp; As one might expect, John Willard elected to abandon his new calling entirely as he returned to his previous life in New York City.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref29" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[29]</span></span><!--[endif]--></span></a>&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">It wasn’t until 1880 (three years after Brigham Young’s death) that John Taylor finally emerged as the church’s 3<sup>rd</sup> official church president.&nbsp; In addition, three new apostles were called to the Quorum of the Twelve.&nbsp; John Willard, however, continued to remain on the outside.&nbsp; Though still technically considered a “Counselor to the Quorum of the Twelve,” John Willard’s name would go unrecognized at future church General Conference meetings.&nbsp; He may have still been considered an apostle, but it was clear that the church wanted little to do with him, and by all appearances John Willard felt the same.<o:p></o:p></div><br /><div class="MsoNormal">From 1880 to 1899, John Willard would continue to fall out of favor with the church.&nbsp; On multiple occasions, church leaders met to consider removing John Willard completely as a General Authority and even debated excommunication.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref30" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[30]</span></span><!--[endif]--></span></a>&nbsp; The problem was that John Willard, while clearly not living in harmony with church teachings, still had numerous connections to business and political leaders in the east.&nbsp; His business with the railroad and his efforts to assist with Utah receiving Statehood were still of great importance to the church.&nbsp; The problem, however, was the fact that John Willard continued to spend with reckless abandon and relied on unethical practices when it came to his business/political ties.&nbsp; As John Willard stated in several letters to church leaders, “My conscience is clear in buying men to do good, but not to do wrong,” and “I think almost any judge or particularly obnoxious official can be removed if we go about it in the right way.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref31" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[31]</span></span><!--[endif]--></span></a></div><div class="MsoNormal">&nbsp;&nbsp;&nbsp; <o:p></o:p></div><div class="MsoNormal">And though his connections proved beneficial, John Willard Young’s conduct became too much for church leaders to stomach.&nbsp; With a personal history replete with examples of wanton spending, unethical dealings and scandalous sexual promiscuity, the church eventually decided to take action.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref32" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[32]</span></span><!--[endif]--></span></a>&nbsp; The First Presidency and Quorum of the Twelve, in a meeting prior to the commencement of the October, 1891 General Conference, once again took up the question of what to do with the wayward John Willard Young.&nbsp; Fortunately for church leaders, their repeated letters of reprimand became too great an annoyance for John Willard, who finally replied with an official letter of resignation from his position as a General Authority.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref33" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[33]</span></span><!--[endif]--></span></a>&nbsp; John Willard continued to carry the title of an ordained apostle (there was little church leaders could do about that) but for now he was done as a General Authority.<o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">Pride Goeth Before the Fall<o:p></o:p></span></b></div><br /><div class="MsoNormal">The story of John Willard Young doesn’t end here.&nbsp; Being removed as a General Authority did not therefore mean that John Willard no longer had standing within the church hierarchy.&nbsp; Bearing in mind the precedent of apostolic succession implemented by Brigham Young (i.e. the date of ordination as an apostle being the determining factor in seniority), John Willard was still very much a concern for church leadership.&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">The question of how to deal with this dilemma remained on the back burner until 1898.&nbsp; By then, Presidents John Taylor and Wilford Woodruff had passed away, thereby making Lorenzo Snow the church’s 5<sup>th</sup> president.&nbsp; The issue of what to do with John Willard took center stage in December of the following year when Apostle Franklin D. Richards, President of the Quorum of the Twelve, passed away.&nbsp; John Willard Young, the unruly, indifferent and indulgent apostle since the age of eleven, was now the senior apostle behind President Snow.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref34" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[34]</span></span><!--[endif]--></span></a>&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<o:p></o:p></div><br /><div class="MsoNormal">For President Lorenzo Snow, now age 85 and in failing health, the prospect of John Willard becoming his successor was simply unacceptable, but since John Willard remained an ordained apostle having never been excommunicated, he still had the only legitimate case to be made as it pertained to apostolic seniority.&nbsp; The obvious issue was John Willard was completely unliked and totally untrustworthy, which was more than enough justification for Lorenzo Snow to make what was arguably his greatest contribution as church president.&nbsp; On April 5, 1900, in a private meeting with his counselors, Lorenzo Snow made a slight but dramatic change to the way apostolic succession would be determined (which continues to be the standard to this day).&nbsp; Snow claimed that apostolic seniority was to be based exclusively on date of entrance into the Quorum of the Twelve Apostles, and that date of apostolic ordination was no longer to be considered.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref35" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[35]</span></span><!--[endif]--></span></a>&nbsp; As a result, John Willard Young went from being the most senior apostle to having no seniority at all. He may have served as a member of the First Presidency and as a “Counselor to the Twelve,” but John Willard was never officially a member of the Quorum of the Twelve Apostles. &nbsp;Ironically this meant that Joseph F. Smith, John Willard’s nemesis who had been ordained an apostle by his father, Brigham, was now the heir apparent to the church presidency.&nbsp; <o:p></o:p></div><br /><div class="MsoNormal">News of the change fell heavy on John Willard, who not only had been making preparations for his triumphant return to Utah, but hoped that his new position would alleviate his financial situation.&nbsp; Since returning to New York, John Willard’s personal finances had become a disaster.&nbsp; No longer could he look to his rich father for aid, and the prospect of becoming church president was the only remaining card John Willard had to play.<o:p></o:p></div><br /><div class="MsoNormal">The final years in the life of John Willard Young are anything but joyful.&nbsp; Having squandered all of his money and burned all remaining bridges with church, business and political leaders, John Willard was left destitute.&nbsp; He had ruined all relationships with his former wives (divorcing 4 of them and separating from 1).&nbsp; All subsequent letters for aid to former colleagues in both New York and Utah went unanswered.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref36" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[36]</span></span><!--[endif]--></span></a>&nbsp;&nbsp; As a result, John Willard Young spent his final years living in an obscure New York apartment and working as an elevator operator in an upscale hotel he once frequented.<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref37" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[37]</span></span><!--[endif]--></span></a>&nbsp; He was now estranged from all his former wives and children, friends and associates. &nbsp;His favorite son, Hopper, was eventually sentenced to twenty years in Sing Sing Prison for his role in the death of Anna Pulitzer.&nbsp; One of John Willard’s former wives wrote, “My children will never know in this life what the word father means.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref38" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[38]</span></span><!--[endif]--></span></a></div><o:p><br /></o:p>John Willard Young died of cancer on February 24, 1924.&nbsp; Though he regularly continued to attend his local branch, where he enjoyed flaunting his ordination as an apostle by the hand of his father, Brigham, church authorities in the area wrote that he “died without a friend in the world.”<a href="file:///E:/John%20Willard%20Young.docx" name="_ftnref39" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[39]</span></span><!--[endif]--></span></a>&nbsp; John Willard’s son, Hooper, finished his twenty-year prison sentence and returned to Utah, where he briefly met up with distant family members and tried to cash in on his family name.&nbsp; He then promptly left Utah and was never heard from again.<br /><div class="MsoNormal">&nbsp;<o:p></o:p></div><div class="MsoNormal">And thus ends the curious case of John Willard Young.<o:p></o:p></div><div class="MsoNormal"><b><span style="font-size: 14pt; line-height: 115%;"><br /></span></b><b><span style="font-size: 14pt; line-height: 115%;">Concluding Comments&nbsp; <o:p></o:p></span></b></div><br /><div class="MsoNormal">The life of John Willard Young is undoubtedly seen in a different light depending on who is acting as audience.&nbsp; For the skeptic, John Willard Young is the textbook case to prove that the position of apostle is nothing more than a mere title bestowed by human conceit.&nbsp; For the believer, John Willard Young forces us to reconsider what truly qualifies a person to the status of “Prophet, Seer and Revelator.”&nbsp; Clearly the prerequisites are much more than mere ordination, which is but a formality, akin to a political oath of office, and does not guarantee the blessings of heaven.&nbsp;</div><div class="MsoNormal">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<o:p></o:p></div><div class="MsoNormal">And while his story may seem too offensive to merit greater attention, I believe it is vital that we avoid the desire to sweep the story of John Willard Young under the rug.&nbsp; After all, pretending that his life never took place does nobody any good.&nbsp; John Willard Young was not simply a “Faux pax Prophet” or mere blemish in an otherwise perfect church.&nbsp; Instead, like it or not, John Willard Young is a litmus test for every leader, every saint, every sinner, every calling and every member.&nbsp; &nbsp;One may possess impeccable charm, spectacular charisma, unlimited intellect, infinite wealth, or noble ancestral heritage but none of that supersedes the basic building blocks of human potential: unwavering integrity, humble virtue, thoughtful charity, and selfless character.</div><div class="MsoNormal">&nbsp;<o:p></o:p></div><div class="MsoNormal">It is more than likely that John Willard Young’s story will remain on the fringe of the Mormon narrative and rightfully so.&nbsp; The church, like any institution, has the right to put its best foot forward to the world.&nbsp; But for those who choose to swim further out into the current, John Willard Young is a story that spawns deep struggle.&nbsp; After all, his story exposes some of the less-than-pleasant attributes of his famous father, Brigham Young, who himself walked a thin line between totalitarian dictator and humble prophet.&nbsp; John Willard’s story brings to light the struggle that exists in the halls of power of every institution, regardless of its mission, and the many mistakes that result from human frailty.&nbsp; And finally, John Willard’s story reminds us that the chasm dividing success and failure is not as wide as we sometimes believe.&nbsp; After all, John Willard Young was, for a time, literally a heartbeat away from becoming President of the Church of Jesus Christ of Latter-day Saints!&nbsp; That he died friendless and penniless in a humble New York apartment is probably the outcome nobody expected, least of all his father.&nbsp; &nbsp;Perhaps this is why his story matters so much.&nbsp; <o:p></o:p></div><br /><div class="MsoNormal"><b>Footnotes:</b></div><div><hr align="left" size="1" width="33%" /><!--[endif]--> <br /><div id="ftn1"><div class="MsoFootnoteText"><a href="file:///E:/John%20Willard%20Young.docx" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[1]</span></span><!--[endif]--></span></a>Sir Walter Scott, <i>The Lay of the Last Minstrel. </i>(New York: T.Y. Crowell &amp; Co., 1884.&nbsp; Originally printed in 1802).&nbsp; Pp. 13.<br /><o:p><br /></o:p><a href="file:///E:/John%20Willard%20Young.docx" name="_ftn2" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[2]</span></span><!--[endif]--></span></a> I relied heavily upon newspaper articles from the Wellsville Daily Reporter (Wellsville, New York) and the Salt Lake Tribune’s digital archive (Salt Lake City, Utah), from September 23, 1902 to September 30, 1902, in my recreation of the events leading up to the death of Anna Pulitzer and the subsequent arrest of William Hooper Young.&nbsp; <o:p></o:p></div></div><div id="ftn3"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[3]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Charles W. Watson, <i>John Willard Young and the 1887 Movement for Utah Statehood.&nbsp; </i>Ph.D. Dissertation, Brigham Young University, Dept. of History, 1984.&nbsp; (WorldCat database, Denver Public Library).&nbsp; Pp. 32-34.&nbsp; A special thanks to the library staff of the Denver Public Library and the Pikes Peak Library for their help in obtaining Watson’s Ph.D. dissertation, which proved to be a fountain of valuable information.<o:p></o:p></div></div><div id="ftn4"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[4]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Ibid, Pp. 34.&nbsp;&nbsp; <o:p></o:p></div></div><div id="ftn5"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[5]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>The Journal of Wilford Woodruff (1858-78), as cited in Todd Compton’s <i>John Willard Young, Brigham Young, and the Development of Presidential Succession in the LDS Church. </i>Dialogue: A Journal of Mormon Thought, vol. 35 (4) Pp. 111-134.<o:p></o:p></div></div><div id="ftn6"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[6]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, Pp. 120.<o:p></o:p></div></div><div id="ftn7"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[7]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Ibid, Pp.120-121.<o:p></o:p></div></div><div id="ftn8"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[8]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Roger Launius, <i>Joseph Smith III: Pragmatic Prophet</i> (Urbana: University of Illinois Press, 1995).&nbsp; Reference the first two chapters for more on the ordinations of various members of Joseph Smith’s family.&nbsp; It is also noteworthy that both Hyrum and Joseph, Sr.’s callings carried with them the titles of “Prophet, Seer and Revelator” and both men were sustained as such.&nbsp; <o:p></o:p></div></div><div id="ftn9"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[9]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young, </i>Pp. 133.<o:p></o:p></div></div><div id="ftn10"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[10]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>D. Michael Quinn, <i>The Mormon Hierarchy: Extensions of Power</i> (Salt Lake City: Signature Books, 1997). Pp. 163-64.<o:p></o:p></div></div><div id="ftn11"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[11]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Brigham Young to John Willard Young, Oct. 26, 1874.&nbsp; As cited in Compton, <i>John Willard Young, </i>Pp. 121, footnote #27.<o:p></o:p></div></div><div id="ftn12"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[12]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Quinn, <i>Mormon Hierarchy</i>, 2085.&nbsp; If we consider the interest on this amount, John Willard Young was receiving approximately $100,000 a year by today’s standards, from church tithing funds.&nbsp; <o:p></o:p></div></div><div id="ftn13"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[13]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Watson, <i>John Willard Young</i>, Pp. 218.<o:p></o:p></div></div><div id="ftn14"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[14]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, Pp. 132.<o:p></o:p></div></div><div id="ftn15"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[15]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Watson, <i>John Willard Young</i>, Pp. 135-36.<o:p></o:p></div></div><div id="ftn16"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[16]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>John Turner, <i>Brigham Young: Pioneer Prophet</i>.&nbsp; (Belknap Press, 2012), Pp. 384.&nbsp; Amazon Kindle Edition. Turner mentions how the Salt Lake Tribune regularly ridiculed both Brigham, Jr. and John Willard for problems relating to the Word of Wisdom, marital strife, including John Willard’s multiple divorces and his endless reliance upon his father for monetary aid. <o:p></o:p></div></div><div id="ftn17"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[17]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young, </i>Pp. 123.<o:p></o:p></div></div><div id="ftn18"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[18]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span> <i>The Mormons: Brigham Young’s Choice of Successor.</i>&nbsp; St. Louis Globe-democrat. Vol.2, no.154. December 8, 1876.<o:p></o:p></div></div><div id="ftn19"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[19]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>The Chicago Daily Tribune, October 14, 1876, Pp. 9, column 7.<o:p></o:p></div></div><div id="ftn20"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[20]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young, </i>Pp. 114-121.&nbsp; Compton provides excellent detail into many of the specific issues surrounding apostolic succession, both before and after the death of Joseph Smith.&nbsp; For a more detailed account of these specific issues I refer you to his work.&nbsp; <o:p></o:p></div></div><div id="ftn21"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[21]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, John Willard Young, Pp. 124.&nbsp; Reference footnote #40.<o:p></o:p></div></div><div id="ftn22"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[22]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span> Letter from John Willard Young to the Saints of the St. George Stake of Zion, April 11, 1874. &nbsp;Original letter in the possession of the Brigham Young University, Harold B. Lee Library. &nbsp;A special thanks to the staff of both the Harold B. Lee Library and the Pikes Peak Library for their assistance in helping me obtain a copy version of this letter via inter-library loan.<o:p></o:p></div></div><div id="ftn23"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[23]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span> Compton, <i>John Willard Young</i>, Pp. 131.<o:p></o:p></div></div><div id="ftn24"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[24]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Quinn, <i>Mormon Hierarchy</i>, Pp. 40.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span></div></div><div id="ftn25"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[25]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Turner, <i>Brigham Young</i>, Pp. 382.&nbsp; <o:p></o:p></div></div><div id="ftn26"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[26]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>For a more apologetic look into the final years of Brigham Young’s presidency and many of the precedents he established, reference William G. Hartley, <i>The Priesthood Reorganizastion of 1877: Brigham Young’s Last Achievement</i>, Brigham Young University Studies (1991) Pp. 57-80.<o:p></o:p></div></div><div id="ftn27"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[27]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Quinn, <i>Mormon Hierarchy</i>, Pp. 40-41.<o:p></o:p></div></div><div id="ftn28"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[28]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, Pp.124.<o:p></o:p></div></div><div id="ftn29"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[29]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Matthew J. Grow and Ronald W. Walker, <i>The Prophet and the Reformer: The Letters of Brigham Young and Thomas L. Kane</i>.&nbsp; (New York: Oxford University Press, 2015).&nbsp; Pp. 508-512.<o:p></o:p></div></div><div id="ftn30"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[30]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, Pp. 125.<o:p></o:p></div></div><div id="ftn31"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[31]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Reference Watson, <i>John Willard Young</i>, Pp. 77-80, and Compton<i>, John Willard Young</i>, Pp. 125, footnote #43.<o:p></o:p></div></div><div id="ftn32"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[32]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>For more on the sexual allegations against John Willard Young see Watson, <i>John Willard Young</i>, Pp. 9-16.&nbsp; Also reference Quinn, <i>Mormon Hierarchy</i>, Pp. 720.&nbsp; <span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span></div></div><div id="ftn33"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[33]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, Pp. 125.<o:p></o:p></div></div><div id="ftn34"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[34]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Ibid, Pp. 126.<o:p></o:p></div></div><div id="ftn35"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[35]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Ibid, Pp. 127.<o:p></o:p></div></div><div id="ftn36"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[36]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Quinn, <i>Mormon Hierarchy</i>, Pp. 720.<o:p></o:p></div></div><div id="ftn37"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[37]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Watson, <i>John Willard Young</i>, 267.<o:p></o:p></div></div><div id="ftn38"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"></span></span>&nbsp;</div><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[38]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Compton, <i>John Willard Young</i>, 126.<span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><br /></span></span></div></div><div id="ftn39"><div class="MsoFootnoteText"><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;calibri&quot; , &quot;sans-serif&quot;; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-SA; mso-bidi-theme-font: minor-bidi; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><a href="file:///E:/John%20Willard%20Young.docx" title="">[39]</a></span></span><a href="file:///E:/John%20Willard%20Young.docx" title=""><!--[endif]--></a></span>Ibid, Pp. 130.<o:p></o:p></div></div></div>http://hartbrad.blogspot.com/2015/09/child-prophet-curious-case-of-john.htmlnoreply@blogger.com (Brad Hart)4tag:blogger.com,1999:blog-2792279701215065772.post-4708101984485779745Wed, 09 Sep 2015 01:54:00 +00002015-09-09T02:11:37.619-06:00GermanyJoseph SmithMormonismMusicWilliam wilberforceThe New Mormon Hymnal: What Must Stay and What Must Go<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/--vwTst7qczM/Ve-CFI6oV2I/AAAAAAAAGJY/C1UDEHk8Huw/s1600/hymns.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="http://2.bp.blogspot.com/--vwTst7qczM/Ve-CFI6oV2I/AAAAAAAAGJY/C1UDEHk8Huw/s400/hymns.jpg" width="400" /></a></div>Rumors have been swirling for several month regarding the possible changes to the Mormon hymnal, which was last updated in 1985. Even one of my favorite Mormon bloggers, Janna Riess, has <a href="http://janariess.religionnews.com/2015/09/04/its-the-fantasy-mormon-hymnal/">got in on the action</a>. &nbsp;As she aptly points out, these are rumors and nothing more. &nbsp;We have yet to hear anything concrete regarding a new Mormon hymnal.<br /><br />But what if we did get a 21st century Mormon hymnal? &nbsp;What changes would we see? <br /><br />With this in mind, I am going to enter the world of the hypothetical and assume that I have been charged with the task of producing a new Mormon hymnal. &nbsp;The guidelines I have been given are simple:<br /><br /><br />1.) Choose 10 uniquely Mormon hymns to be labeled "classics" that will stand forever.<br />2.) Choose 10 hymns to be tossed out and banished forever.<br />3.) Choose 10 new songs to be added to the new hymnal.<br /><br />So, without further delay, I offer my amendments for the new Mormon hymnal (all ranked 10 to 1 in order of importance):<br /><br /><b><u><span style="font-size: large;">10 Uniquely Mormon "Classic" Hymns</span></u></b><br /><br /><b>10.) Our Savior's Love</b>: <a href="https://www.lds.org/music/library/hymns/our-saviors-love?lang=eng">Hymn #113</a><br />So this selection has a family bias to it. &nbsp;"Our Savior's Love" was written by Edward Hart, a somewhat distant relative of mine. &nbsp;With that being said, I still believe it is a wonderful hymn that so many Mormons today enjoy. &nbsp;It's a good one to start off our list of "Mormon Classics."<br /><br /><b>9.) Called to Serve: </b><a href="https://www.lds.org/music/library/hymns/called-to-serve?lang=eng">Hymn #249</a><br />Any Mormon who has served a mission (or who hasn't served) knows the significance of "Called to Serve." &nbsp;It's a no-brainer selection.<br /><br /><b>8.) I Believe in Christ: </b><a href="https://www.lds.org/music/library/hymns/i-believe-in-christ?lang=eng">Hymn #134</a><br />For as unpopular as McConkie was when it came to Mormon doctrine, the hymn he wrote is timeless.<br /><br /><b>7.) Love One Another: </b><a href="https://www.lds.org/music/library/hymns/love-one-another?lang=eng">Hymn #308</a><br />Simple but beautiful. &nbsp;"Love One Another" is a perfect example of the fact that hymns don't have to be complex or carry elaborate lyrics in order to be meaningful.<br /><b><br /></b><b>6.) If You Could Hie to Kolob: </b><a href="https://www.lds.org/music/library/hymns/if-you-could-hie-to-kolob?lang=eng">Hymn #284</a><br />Initially I intended to add this song to the "gone forever" list because...how do I put this...it's a REALLY WEIRD song! &nbsp;"If You Could Hie to Kolob" touches on one of the most bizarre aspects of Mormon doctrine that comes from one of the most bizarre books of scripture. <a href="https://www.lds.org/scriptures/pgp/abr/3.4?lang=eng#3">Abraham, chapter 3</a> states that God lives on a planet orbiting a star named Kolob. &nbsp;With that being said, "If You Could Hie to Kolob" is still a beautiful hymn that is uniquely Mormon, perhaps more so than any other hymn out there. <br /><b><br /></b><b>5.) The Spirit of God</b>: <a href="https://www.lds.org/music/library/hymns/the-spirit-of-god?lang=eng">Hymn #2</a><br />This hymn has been a favorite going all the way back to the beginnings of the church itself. &nbsp;"The Spirit of God" was originally sung at the Kirtland Temple dedication and has been sung ever since.<br /><br /><b>4.) I Am a Child of God: </b><a href="https://www.lds.org/music/library/hymns/i-am-a-child-of-god?lang=eng">Hymn #301</a><br />This hymn is a favorite of kids and adults. Originally a Primary children's song, "I Am a Child of God" was so popular that it became an &nbsp;official hymn in 1958 and has remained ever since!<br /><b><br /></b><b>3.) O My Father (or as it was originally titled, "The Eternal Father and Mother"): </b><a href="https://www.lds.org/music/library/hymns/o-my-father?lang=eng">Hymn #292</a><br />Arguably Eliza R. Snow's best hymn, "O My Father" is powerful, touching and illustrates some of the best aspects of Mormon doctrine that exist.<br /><b><br /></b><b>2.) Where Can I Turn For Peace?: </b><a href="https://www.lds.org/music/library/hymns/where-can-i-turn-for-peace?lang=eng">Hymn #129</a><br />This is my favorite hymn in the world and another biased (but I believe still solid) selection. &nbsp;It is loved by almost all Mormons.<br /><b><br /></b><b>1.) Come, Come Ye Saints: </b><a href="https://www.lds.org/music/library/hymns/come-come-ye-saints?lang=eng">Hymn #30</a><b>&nbsp;</b>If there were to be a "Mormon National Anthem" chances are this would be it! <br /><br /><b><span style="font-size: large;"><u>10 Hymns to be Removed Forever</u></span></b><br /><br /><b>10.) Adam-ondi-Ahman: </b><a href="https://www.lds.org/music/library/hymns/adam-ondi-ahman?lang=eng">Hymn #49</a><br />W.W. Phelps is arguably the greatest contributor to the Mormon hymnal. &nbsp;He wrote a number of gems (a couple in our list above) but he also wrote some disasters, namely "Adam-ondi-Ahman," which touches on another less-than-pleasant tidbit of Mormon doctrine. We almost never sing it so I don't think it will be terribly missed.<br /><br /><b>9.) There is Sunshine in My Soul Today: </b><a href="https://www.lds.org/music/library/hymns/there-is-sunshine-in-my-soul-today?lang=eng">Hymn #227</a><br />It's upbeat, happy and a popular hymn, but "There is Sunshine in My Soul Today" probably isn't the most appropriate hymn for a Sunday worship. &nbsp;Why? &nbsp;Because, frankly, there isn't sunshine in everyone's soul. &nbsp;Some people go through really tough trials in life and a song like this can do more harm than good. &nbsp;We would all do well to not assume that everyone is blissfully happy all of the time. We need to be more sensitive than that.<br /><br /><b>8.) Sons of Michael, He Approaches: </b><a href="https://www.lds.org/music/library/hymns/sons-of-michael-he-approaches?lang=eng">Hymn #51</a><br />Another weird hymn about another weird tidbit of Mormon history. But nobody should mind because it's another dead song that is almost never sung to begin with.<br /><b><br /></b><b>7.) Onward Christian Soldiers: </b><a href="https://www.lds.org/music/library/hymns/onward-christian-soldiers?lang=eng">Hymn #246</a><br />I think we can safely say that mingling religious rhetoric with war rhetoric isn't the best course of action in the 21st century. &nbsp;I love "Onward Christian Soldiers" as much as the next guy (at least in terms of the music) but the message needs to go. Singing "Onward Christian soldiers, marching as to war. With the cross of Jesus, going on before" isn't necessarily a bad thing, but we can do better.<br /><b><br /></b><b>6.) Put Your Shoulder to the Wheel: </b><a href="https://www.lds.org/music/library/hymns/put-your-shoulder-to-the-wheel?lang=eng">Hymn #252</a><br />I have always loathed this hymn. Work, work work, It all depends on work! &nbsp;No room for grace, no room for mercy. &nbsp;Work, work, work, work, work. &nbsp;Salvation depends on us! &nbsp;For all of Mormonism's preaching about works, we sure do forget the importance of grace, and this song does that better than most! &nbsp;It's gotta go. <br /><b><br /></b><b>5.) In Our Lovely Deseret: </b><a href="https://www.lds.org/music/library/hymns/in-our-lovely-deseret?lang=eng">Hymn #307</a><br />Yet another weird song about weird points of doctrine. Besides, it's too bubbly, to strange and too infantile to be considered a hymn (my apologies to Eliza R. Snow). &nbsp;Any song that sings, "Tea and coffee and tobacco they despise" and "eat very little meat" isn't a hymn for worship. It's a piece of propaganda and rhetoric. It's outta here!<br /><b><br /></b><b>4.) Joseph Smith's First Prayer: </b><a href="https://www.lds.org/music/library/hymns/joseph-smiths-first-prayer?lang=eng">Hymn #26</a><br />Yes, I know I am going to catch some major crap for eliminating this very popular hymn but hear me out. One of the charges often levied against Mormons is that we worship Joseph Smith. &nbsp;I refute these charges but also understand how somebody could feel that way. &nbsp;This hymn tends to support the skeptic's claim. &nbsp;Besides, Joseph's "First Vision" isn't exactly a clear-cut piece of doctrine. &nbsp;After all, which version of the First Vision are we talking about? &nbsp;Or how about the fact that most early Mormons never even heard of the "First Vision?" &nbsp;It's just not the best hymn for the 21st century church.<br /><b><br /></b><b>3.) Families Can Be Together Forever:</b>&nbsp;<a href="https://www.lds.org/music/library/hymns/families-can-be-together-forever?lang=eng">Hymn #300</a><br />Another popular hymn that most will want to keep but I still maintain needs to go. &nbsp;Sure, it's inspiring, meaningful, touching and pleasing...so long as you fit the traditional Mormon mold. &nbsp;But what if you don't? &nbsp;What if you're a single mom? A partial member family? &nbsp;A family with individuals who hate or no longer participate in the church? &nbsp;In that case, "Families Can Be Together Forever" is a painful song that has little appeal. &nbsp;Plus, not everyone wants to be "with my own family."<br /><b><br /></b><b>2.) Hope of Israel: </b><a href="https://www.lds.org/music/library/hymns/hope-of-israel?lang=eng">Hymn #259</a><br />Talk about a hymn that REALLY needs to go!!! &nbsp;"Hope of Israel" is full of lyrics that promote war and violence, yet very few see it. &nbsp;Consider:<br /><br />"Hope of Israel, Zion's army...Now the victory we must win...Every stroke disarms a foeman, every step we conquering go.<br /><br />And the terrible chorus:<br /><br />"Hope of Israel rise in might. with the song of truth and right. &nbsp;Sound the war cry, watch and pray. &nbsp;Vanquish every foe today."<br /><br />Need I say more? &nbsp;For the 21st century it isn't needed. &nbsp;Time to go!!!<br /><b><br /></b><b>1.) Praise to the Man: </b><a href="https://www.lds.org/music/library/hymns/praise-to-the-man?lang=eng">Hymn #27</a><br />For as long as I can remember, "Praise to the Man" has been my least favorite Mormon hymn. &nbsp;I realize it is popular with most, but as I mentioned above, the charge that we worship Joseph Smith is harder to refute when we regularly sing a hymn like this. &nbsp;As <a href="http://janariess.religionnews.com/2015/09/04/its-the-fantasy-mormon-hymnal/">Jana Riess states</a>:<br /><blockquote class="tr_bq"><i>If I could jettison just one song from our repertoire, by God it would be this one—and it’s a shame, because the tune is fabulous and the tempo brisk, unlike the more snail-like LDS hymns. But this theology is simply awful. How is it that Mormons can insist up and down and until Tuesday that we don’t worship the prophet and yet continue to sing this hymn? Here the recently deceased Joseph Smith is communing with Jehovah, mingling with gods, and making plans on our behalf from heaven...kind of like God makes plans for us from heaven. Even worse, the song is all about how we need to glorify Joseph Smith, not God: “Kings shall extol him, and nations revere.” I realize this hymn has already been made slightly less vengeful and bloody from a 1927 revision, but that’s not enough: the whole concept of this song is about worshiping a human being. Only God deserves our worship. End of story.</i></blockquote>I couldn't agree more!<br /><br /><br /><b><span style="font-size: large;"><u>10 Hymns to be Added to New Hymnal</u></span></b><br /><br /><b>10.) Beautiful Savior</b><br />This ABSOLUTELY GORGEOUS German hymn has been around for at least 3 centuries. Though the Mormon Tabernacle Choir has performed it on multiple occasions, "Beautiful Savior" is still not in the Mormon hymnal...and it should be. &nbsp;Sample of the song by <a href="https://www.youtube.com/watch?v=LbZ124lFz60">clicking here</a>.<br /><b><br /></b><b>9.) I'm Trying to be Like Jesus</b><br />This is a favorite Primary song of almost all Mormons and it's high time it became a hymn! &nbsp;My favorite rendition of <a href="https://www.youtube.com/watch?v=PWiSXDNtikQ">this song is here</a>.<br /><b><br /></b><b>8.) O Come O Come Emanuel</b><br />One of the best Christmas hymns ever, yet for whatever reason not in the Mormon hymnal. &nbsp;DUMB!!!! &nbsp;M y favorite version of <a href="https://www.youtube.com/watch?v=iO7ySn-Swwc">this hymn is here.</a><br /><b><br /></b><b>7.) The Resurrection Day</b><br />I couldn't find an online version of this hymn but it's awesome. &nbsp;It was also Brigham Young's favorite hymn.<br /><b><br /></b><b>6.) Swing Low, Sweet Chariot</b><br />We Mormons would GREATLY benefit from some cultural diversity. &nbsp;We're just too damned "whited and delightsome" as the Book of Mormon states. &nbsp;=) &nbsp;We need some soul, and this has always been one of my favorite African spirituals. &nbsp;Since jazz is my favorite form of music, it's hard to beat <a href="https://www.youtube.com/watch?v=J2xVclCnlh0">this rendition of "Swing Low, Sweet Chariot."</a><br /><b><br /></b><b>5.) Holy, Holy, Holy</b><br />Here's another MASSIVE Christian classic that we've turned our back on. &nbsp;It's legendary, has an amazing message and is quite old. &nbsp;Written in the early 19th century by Reginald Heber, "Holy, Holy, Holy has been a part of almost every Christian worship...except ours. &nbsp;Here's <a href="https://www.youtube.com/watch?v=lJBxK0IQ6XE">MoTab singing it</a>,<br /><b><br /></b><b>4.) O Holy Night</b><br />Yet another no-brainer. &nbsp;Why isn't this song in the hymnal? &nbsp;Enough said. &nbsp;<a href="https://www.youtube.com/watch?v=4Zh-yR0pbmU">My favorite version of "O Holy Night" here.</a><br /><b><br /></b><b>3.) Homeward Bound</b><br />Probably not well known to many Mormons but an instant classic that I completely love. "Homeward Bound' was written not long ago, actually in 1998 by a middle school music teacher named Marta Keen Thompson. &nbsp;The song exploded and was even sung by the Mormon Tabernacle Choir. &nbsp;It would make for an awesome addition to our hymnal. &nbsp;<a href="https://www.youtube.com/watch?v=AVr26_lUvcY&amp;list=PLx83TtRw9A2zE0uO6ybT8SeZCz_J8ONww">Song by clicking here</a>.<br /><b><br /></b><b>2.) Come Thou Fount of Every Blessing</b><br />It's just stupid that this hymn isn't in our hymnal. &nbsp;I don't know what else needs to be said. &nbsp;<a href="https://www.youtube.com/watch?v=gPKpkrqBwNs">MoTab singing it here</a>.<br /><b><br /></b><b>1.) Amazing Grace</b><br />The greatest idiocy of our current hymnal is the absence of "Amazing Grace." I'm sure John Newton is turning in his grave over the fact that we shunned his timeless song. &nbsp;The hymn that inspired the great William Wilberforce and has become arguably the most popular Christian hymn in the world BELONGS IN OUR DAMN HYMNAL!!! &nbsp;Period, end of discussion!<br /><br />We should include the bagpipes as well!<br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/HsCp5LG_zNE" width="560"></iframe>http://hartbrad.blogspot.com/2015/09/the-new-mormon-hymnal-what-must-stay.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-8574673783587959653Thu, 20 Aug 2015 20:59:00 +00002015-08-20T14:59:52.657-06:00HinduismIndiaIslamReligion and PoliticsSikhismLost in the Shuffle: Sikhism and the Partition of India<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-H_FvSwiKAUo/VdY_pVLwpTI/AAAAAAAAGIw/BV82LvozuBA/s1600/Temple.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="262" src="http://4.bp.blogspot.com/-H_FvSwiKAUo/VdY_pVLwpTI/AAAAAAAAGIw/BV82LvozuBA/s400/Temple.JPG" width="400" /></a></div>On a warm June day in 1984, a large military force made up of Indian soldiers under the command of Sikh General Kuldip Singh Brar, made their way through the Punjab Region to the city of Amristar. Their goal: the removal of Sikh militants loyal to Jarnail Singh Bhindranwale, a religious and political revolutionary who had been a vehement advocate for Sikh sovereignty. In what became known as Operation Blue Star, the Indian military swiftly and violently attacked Sikhs throughout the city. The military operation even saw soldiers forcibly attacking Sikh leaders located inside of the Harmandir Sahib (the Golden Temple), the holiest of Sikh edifices. In total, the carnage brought on by Operation Blue Star ended the lives of at least 500 Sikh civilians, and subsequently ignited the fires of further anti-Sikh riots. In the end, it would be considered one of the greatest massacres of Sikhs since the Sikh Holocaust of 1762 (Deol 101-103).<br /><br />&nbsp;India’s violent opposition made manifest through Operation Blue Star is far from the only occasion in which Sikhs have found themselves in the crosshairs of their enemies. Dating all the way back to the early critical formative years of the Partition of India (and even earlier), Sikhs have been engaged in a virtual tug-o-war with their Muslim and Hindu neighbors. It was during the formation of both modern day Pakistan and India that Sikhs found themselves desperately trying to pick up any and all scraps of what little remaining sovereignty they could, but for the most part, their efforts proved futile and even paved the way for future hostilities. <br /><br />To better understand why Sikhs have experienced such vicious animosity from their neighbors, we must endeavor to uncover the nucleus of where and how hostilities began. First, it is important to recognize that Sikhs have a long and proud history in the Punjab Region dating back to the early 15th century. As historian Eleanor Nesbitt points out in her book, Sikhism: A Very Short Introduction: Sikhs’ sense of community is not just a matter of interacting with, and feeling distinct from, the other major religious constituencies of North India. It also has strong regional roots. The family origins of almost all Sikhs, wherever in the world they now live, are in Punjab…Any exposition of ‘Sikhism’ that omits the significance of Punjab for Sikhs is incomplete, especially as Punjab has come to be regarded as the spiritual homeland for Sikhs everywhere (8). <br /><br />It is of paramount importance that we recognize the special place Punjab carries in the hearts of Sikhs the world over. As a Sikh Mecca of sorts, Punjab serves as both the historical and religious homeland for Sikhs. Without it, the religion and its adherents would have a difficult time establishing their unique heritage and culture. <br /><br />When Partition became a reality, the natural concern for Sikhs centered on the fate of their native land and the place they would have in it. It is no mystery that the Punjab Region played a center stage in the drama of Indian partition. Sikhs, Muslims and Hindus all boasted the right to govern the region. In his article, “Sikh Failure on the Partition of Punjab 1947,” Akhtar Hussain Sandhu states: Muslims and Sikhs had both been ruling communities of the Punjab, therefore both were confident to claim their political inheritance when the British decided to depart from India…Islam came from Arabia and many Muslims from other countries had settled in the Punjab, while Sikhism was an indigenous religion and its followers were purely local people, which convinced them to claim the region as Sikh homeland (215). And though Sikh claims to the Punjab on the basis of it being their native soil were legit, they did not pacify Muslim or Hindu assertions for control of the Punjab Region. Both India and Pakistan laid claim to the area and fought vehemently for control over it. Historian Yasmin Khan alludes to this fact in her book, The Great Partition, when she writes: “Punjab…was the bloody battlefield of Partition where by far the greatest number of massacres of Hindus, Sikhs and Muslims occurred" (Khan, Introduction). <br /><br />Though having made strong initial claims for their right to control the Punjab Region, Sikhs were finding themselves increasingly on the fringe of the Partition debate. A lack of cohesiveness throughout their ranks, coupled with poor leadership stymied any hope Sikhs might have had of advancing their hopes and desires. As Akhtar Hussain Sandhu states: The land of the five rivers could not produce a leader of national caliber in all the communities, and this resulted in havoc at the critical juncture of history. The Punjabi leadership seemed satiated with their personal benefits in the domains of the Punjab. The Sikh leadership also became victim of this traditional weakness. Moreover, they had to deal with the competent leadership of M. A. Jinnah, M. K. Gandhi and Jawaharlal Nehru, which put them in a defensive position (227). <br /><br />This general lack of leadership and direction on the part of Sikh authorities made any push for sovereignty a futile enterprise. Sikh officials, who spent more time arguing with one another as opposed to asserting any push for actual sovereignty, saw their chances at shaping Partition in their favor slip right through their fingers. <br /><br />Instead of using the Partition debate as a platform to assert Sikh sovereignty, Sikh leaders began jockeying for position between the emerging Pakistani and Indian players in an effort to determine which nation would better support Sikh interests. Extreme skepticism of Muslim intentions, particularly those of the Muslim League, sparked contentions between Sikh leaders and Muslim leadership. As a result, Sikhs felt more comfortable in supporting Indian claims and advocated for a division of the Punjab Region that would include Indian control. Simply put, Indian interests were far more in harmony with Sikh desires (Sandhu 224). <br /><br />It therefore comes as no surprise to discover that tensions between Sikhs and Muslims in Punjab became contentious and downright violent in the wake of Partition negotiations. And while the majority of the violence manifested itself as a Hindu/Muslim dispute, Sikhs were far from exempt from the brutality. In fact, this tragic tale of violence is very much at the “core of any history of Partition” (Khan, Chapter 7). Countless scores of refugees fell victim to the killings, rapes and mutilations that will forever stain the history of Partition. The rape accounts alone are hideous enough to make even the coldest blood boil. Stories of women’s corpses, their genitalia dismembered with teeth marks buried deep into their skin are more common than one would expect (Khan, Chapter 7). <br /><br />And though they were regular recipients of this kind of aforementioned violence, Sikhs were far from having their own hands clean. Violence was a regular tool on both sides, and many Sikhs resorted to using aggressive measures against their Muslim neighbors “on an unprecedented scale” that could only be rivaled by the violence of the 18th century (Nesbitt 122). Sikh violence would continue even into the post-Partition era, and transition from Muslim to Hindu foes. A good example of Sikh violence would be the retaliation for Operation Blue Star which came in the form of the assassination of Indian Prime Minister Indira Gandhi by two of her Sikh bodyguards (Deol 91). <br /><br />For Sikhs, what emerges from this long history of violence during Partition is a sense of lost opportunity. Not only did Sikh leadership fail to take a more active role during the Partition debates, but they failed to unify Sikhs themselves. It would take several more years before Sikhs became galvanized to a collective cause under newer, more inspired leadership. But by then India (and Pakistan) had emerged as the dominant players, while Sikhs were little more than a decent sized minority group. Nevertheless, Sikhs had evolved “from an ethnic community into a nation” by the latter years of the 20th century (Deol 4). By the time of Operation Blue Star, Indian authorities were well aware that Sikhs were beginning to assert their desire for greater sovereignty. <br /><br />But the question remaining is, has the ship already sailed on the issue of Sikh sovereignty? Did Sikhs miss their opportunity when Britain pulled out of its former colonies and relinquished control to local communities? The relatively recent push for greater sovereignty seems to suggest that at the very least Sikhs recognize that they squandered a golden opportunity to have better secured their interests. The question now is, will Sikhs seize the opportunities afforded them in the here and now to bolster support for their cause? If anything is certain from the history of Indian Partition it is this: the matter seems far from resolved. Only time will tell how future generations of Sikhs seek to protect their interests in their land of the five rivers. <br /><br /><div style="text-align: center;"><b>Works Cited: </b></div><br />Deol, Harnik. <i>Religion and Nationalism in India: The Case of the Punjab</i>. New York: Routledge Press, 2000. Print. <br /><br />Khan, Yasmin. <i>The Great Partition: The Making of India and Pakistan</i>. London: Yale University Press, 2007. Amazon Kindle edition. <br /><br />Nesbitt, Eleanor. <i>Sikhism: A Very Short Introduction</i>. Oxford: Oxford University Press, 2005. Print. <br /><br />Sandhu, Akhtar Hussain. “Sikh Failure on the Partition of Punjab in 1947.” Journal of Punjab Studies vol. 19, no. 2. (2013): Pp. 215-232. Web. <http: andhu.pdf="" journal="" punjab="" v19_2="" www.global.ucsb.edu="">. Accessed 15 August, 2015. </http:>http://hartbrad.blogspot.com/2015/08/lost-in-shuffle-sikhism-and-partition.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-7830222036787958795Mon, 17 Aug 2015 16:17:00 +00002015-08-19T22:34:53.700-06:00AtheismBook of MormonDoubtFaithFolk MagicJoseph SmithMormonismLetter to a Believer and a Doubter: Why (and How) I Choose to Stay Mormon<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-kq67hbW2Jso/VdGkEx0zZHI/AAAAAAAAGH0/x24cosXAirk/s1600/faith%2Bdoubt.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="367" src="http://3.bp.blogspot.com/-kq67hbW2Jso/VdGkEx0zZHI/AAAAAAAAGH0/x24cosXAirk/s400/faith%2Bdoubt.png" width="400" /></a></div>Every once in a while (and especially over the past month) I get asked the question, "Why do you post&nbsp;material that is critical of the church on your Facebook wall?"<br /><br />That's a fair question.&nbsp;After all, oftentimes those with an axe to grind will post articles, pictures, memes, etc. that are intended to throw a jab or two at the Mormon religion (or any other religion for that matter). Why else would somebody post material that doesn't present Mormonism in the very best light possible?&nbsp;Or articles that lead the reader to ask himself/herself difficult questions that perhaps haven't been considered before?<br /><br />I have been accused of being "apostate" or "deceived by Satan"&nbsp;probably a dozen times&nbsp;in the past couple of years. The accusations have come in the form of emails, Facebook comments and even being stopped in the halls of church itself.&nbsp;My response is usually&nbsp;offering a&nbsp;smile (unless I'm really pissed off and go into cop mode)&nbsp;and asking the&nbsp;question, "What sort of material do you think I should be posting?"&nbsp;The question appears to be interpreted as being rhetorical in nature, as I have yet to receive an actual response.&nbsp;Maybe the other person just doesn't want to "go there" and in the interest of keeping the peace they drop the matter entirely.&nbsp;If so, I salute them.&nbsp;"Blessed are the peacemakers, for they shall be called the sons of God."<br /><br />But I can't drop it and let me tell you why.<br /><br />Along with those emails accusing me of apostasy, I have also received correspondence (probably three times&nbsp;as much) from others who share (sometimes in the strictest of confidence) their own personal struggles with church history/doctrine.&nbsp;They (like me) desperately look for others with whom they can express their sincere doubts, honest questions and heartfelt struggle without being accused or blamed of heresy.&nbsp;Usually these individuals (like me) have felt that traditional church members&nbsp;and church leaders were "unsafe" outlets and that full disclosure of genuine struggle&nbsp;over church matters could lead to more problems than solutions.&nbsp;As one friend has said (and I share with his/her permission), "Opening up to ward members and ward leaders is like asking Mike Tyson to take it easy on you in the ring."<br /><br />By no means am I some popular guy with a following.&nbsp;My blog gets, at best, 50-75 hits a day and most of those are random Google searches from people who don't even know me.&nbsp;I'm not <a href="http://mormonstories.org/">John Dehlin</a> or <a href="http://sethadamsmith.com/">Seth Adam Smith</a> and I don't want to be.&nbsp;I write this blog because...well...I enjoy writing. Writing is an outlet and a hobby for me. I don't care who reads my material to be quite honest.&nbsp;But contrary to what those who accuse me of apostasy may believe, I actually do have some friends and family members and I do care deeply about them.&nbsp;In addition, I do care about and understand those few who have reached out to me to express their earnest desire to better&nbsp;comprehend the complexities of Mormon history and theology that are usually eschewed by the...shall we say..."correlated" majority.&nbsp;I have experienced those long,&nbsp;dark, empty, yet somehow sacred nights in which you can feel your soul hurt in a way you didn't think possible, and in a way few members understand.&nbsp;I understand&nbsp;the desire to&nbsp;sincerely dissect the issues, weight the evidence, and engage in open and safe&nbsp;dialogue so as to better understand the questions&nbsp;that naturally arise. I've been there and in&nbsp;some ways continue to be there. <br /><br />So, in short, this is why I post "un-correlated" material (on occasion) on my Facebook wall.&nbsp; I say "un-correlated" because I want to be VERY clear on a couple of things:<br /><blockquote class="tr_bq">1.) I DO NOT have a bone to pick with the church!&nbsp;I am a Mormon and love being a Mormon. I sustain the local and general leaders (and I'm glad I don't have their responsibilities) and I believe (perhaps in my own unique way) in the core doctrines of the faith.&nbsp;I cherish my membership and the many opportunities that my participating in this faith has given me throughout my life.<br /><br />2.) I believe that the greatest threats to Mormonism today are not the critics, the doubters, the skeptics, the haters, the liars, the bitter ex-Mormons or the Jack Mormons (we've had all these types for over a&nbsp;century now).&nbsp;Instead I believe that in many instances, the greatest threat to Mormonism&nbsp;are Mormons themselves.&nbsp;In short, we are sometimes our worst enemy because we simply do not or will not understand those outside of our own secure little Mormon bubble. </blockquote>The "un-correlated" material to which I refer is meant to elicit a meaningful dialogue, or at least to spark some deeper thought on the part of the reader (that is my hope). It is not meant to attack&nbsp;belief but&nbsp;instead to better understand it (again, that is my hope).&nbsp;But most important, it is meant to extend a hand of friendship and understanding to those who struggle.&nbsp;I for one am unwilling to hide behind the traditional "popcorn popping on the apricot tree" rhetoric and say that "all is well in Zion."&nbsp;There are members out there (a growing number of them) who have real&nbsp;doubts and concerns that aren't the result of sin, giving into Satan or failing to read their Book of Mormon and have family prayer daily.&nbsp;Their doubts and concerns&nbsp;exist because...wait for it...there are legitimate, fundamental and substantial&nbsp;questions to be had!&nbsp;Ignoring, downplaying&nbsp;or pretending that the doubts of others don't exist&nbsp;does absolutely nothing to help them in their plight.&nbsp;In fact, it only makes things worse.&nbsp;In short, there are just as many good reasons to doubt as there are to believe the truth claims of the church.&nbsp;Or as Terryl Givens puts it,<br /><blockquote style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14.8500003814697px; line-height: 20.7900009155273px;"><em>The call to faith is a summons to engage the heart, to attune it to resonate in sympathy with principles and values and ideals that we devoutly hope are true and which we have reasonable but not certain grounds for believing to be true.&nbsp; There must be grounds for doubt as well&nbsp;as belief, in order to render the choice more truly a choice, and therefore the more deliberate, and laden with personal vulnerability and investment. An overwhelming preponderance of evidence on either side would make our choice as meaningless as would a loaded gun pointed at our heads. The option to believe must appear on one’s personal horizon like the fruit of paradise, perched precariously between sets of demands held in dynamic tension. Fortunately, in this world, one is always provided with sufficient materials out of which to fashion a life of credible conviction or dismissive denial. We are acted upon, in other words, by appeals to our personal values, our yearnings, our fears, our appetites, and our egos. What we choose to embrace, to be responsive to, is the purest reflection of who we are and what we love. That is why faith, the choice to believe, is, in the final analysis, an action that is positively laden with moral significance.</em></blockquote>The desire to believe is not somehow more virtuous than the capacity for doubt, just as the capacity for doubt is not more virtuous than the desire to believe.&nbsp;Instead of seeing belief and doubt as opposing rival forces we should see them as the gatekeepers to the human heart.&nbsp;Again from Terryl Givens:<br /><blockquote style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14.8500003814697px; line-height: 20.7900009155273px;"><em>The call to faith, in this light, is not some test of a coy god, waiting to see if we "get it right." It is the only summons, issued under the only conditions, which can allow us fully to reveal who we are, what we most love, and what we most devoutly desire. Without constraint, without any form of mental compulsion, the act of belief becomes the freest possible projection of what resides in our hearts. Like the poet’s image of a church bell that only reveals its latent music when struck, or a dragonfly that only flames forth its beauty in flight, so does the content of a human heart lie buried until action calls it forth. The greatest act of self-revelation occurs when we choose what we will believe, in that space of freedom that exists between knowing that a thing is, and knowing that a thing is not.</em></blockquote><div>In other words, the virtual tug-of-war between faith and doubt serves as a litmus test in which both faith and doubt act as virtues so long as they are both put in check. After all, having faith for the sake of faith is no virtue but instead is merely blind obedience and acceptance of what one has been told. The same is true of doubt. Electing to disbelieve, without recognizing the true virtues of honest faith, is a living example of anti-religious bias.</div><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-DilaMh7weIk/VdHVzxU4vGI/AAAAAAAAGIA/yQGdxdbM_Yg/s1600/doubt.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="239" src="http://2.bp.blogspot.com/-DilaMh7weIk/VdHVzxU4vGI/AAAAAAAAGIA/yQGdxdbM_Yg/s320/doubt.jpg" width="320" /></a></div>So what is it that I would want both the traditional believing Mormon (particularly those who accuse me of apostasy) and the sincere doubter (who occasionally emails me) to know? Above all I would hope that they would be able and willing to sit down with one another and accept one another for who they are. Sadly this rarely ever happens because both sides arrive fully loaded to the meeting. The believer is oftentimes unwilling to concede that there is ever a legitimate reason to doubt the truth claims of the church, while the doubter is oftentimes unwilling to concede that faith can and does trump reason in many instances. As a result, such a meeting ends with each camp delivering its "go to" trump card to the other and both parties departing with a greater belief that ultimate truth is on their side. &nbsp;</div><div><br /></div><div>But again, they both miss the point of both faith and doubt. As stated above, faith and doubt are NOT enemies but rather polar ends to a powerful battery that when allowed to work as designed can provide the energy to bring about great things. &nbsp;</div><div><br /></div><div>I realize that I am not going to solve this battle today and I don't want to even try. Instead, I want to leave both the traditional believing Mormon and the doubting Mormon with some of the reasons that I remain a happy and believing member of the church. After all, the reasons for choosing to stay or leave any faith are personal, so I can only speak to those things that I have experienced and that work for me. I post them here in the hopes that the true believing Mormon will be able to better understand my perspective (without resorting to the "apostasy" nonsense), and so the honest doubter will know of how I am able to "make it work." These core beliefs that I cling to are probably not your traditional "Sunday School" doctrines, but they are all VERY Mormon nonetheless. They have given me a working template on which I hope to continually build a stronger and more meaningful connection to the divine.</div><div><br /></div><div>So, without further delay, here is my "Letter to a Believer and a Doubter."</div><div><br /></div><div>-----------------------------------------</div><div><br /></div><div>Dear friend,</div><div><br /></div><div>I know that it can be tedious to talk about religion these days. We live in a world where attention spans are often short, tempers are often hot, and any measure of disagreement is met with swift and severe rebuking. We've created an "Us v. Them" dichotomy on almost every important stage of society which prohibits us from engaging in meaningful dialogue that I believe we all are craving. We lock ourselves into our safe little homes, away from our neighbors, and drown out the loneliness with partisan talk radio, apocalyptic politicians/evangelists and self help books that fail because they focus on "self" rather than on "others." In short, we have become increasingly convinced that our safe little worlds are the only remaining bastions of truth in a decaying world. We cling to them tighter than the day before because to let go of our death grip on being right is simply out of the question. We discriminate when it comes to who we let in to our safe little worlds based on how much they agree with us, because disagreement (in the enlightened modern world) has become the new scarlet letter.</div><div><br /></div><div>And it doesn't matter what the disagreement is about. In today's world, a friend who espouses an opposing political opinion, religious creed, NFL team or diet plan is quickly dismissed. Such an enemy is "de-friended" on Facebook faster and more arbitrarily than an Internet pop-up ad. Our need to be right has made us slaves to ignorance and enemies to tolerance. &nbsp;&nbsp;</div><div><br /></div><div>Despite these modern cultural shifts I believe that the human heart is still very much the same as it has always been. Even though our attention is easily distracted by the newest cell phone, Facebook comment or Star Wars trailer, what we crave most is connection and reconciliation. In short, what technology and society try to give us most (greater connection and convenience) is where they deliver the least. Wal-Mart isn't a friendly experience, social media doesn't give us a social life and On-Demand media just makes us extra demanding. What we really need is what has always been in front of us:</div><div><br /></div><div>We need each other.</div><div><br /></div><div>But my letter today isn't intended to address the social/cultural/technological limitations of our day, so my apologies with the soap box. Instead, I hope to take the concepts mentioned above and extrapolate them to the matter at hand: how can a true believing Mormon better accept those who don't adhere to their specific world view and how can a doubter who wants to "make it work" find the faith to do so?</div><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"></div>First, allow me to address "The Believer"</div><div><br /></div><div>I'm going to assume that you are a reasonable person who sincerely wants to do the right things for the right reasons. You aren't perfect, of course, but you, like the majority of people in the world, are doing your level best. You want to help others where you can. You want to be open-minded. You want to make a difference in the world.</div><div><br /></div><div>You are also a person of integrity and for that reason you hold true to that which you believe. This is evidenced more in your religious convictions than in any other part of your life. You have gained a testimony of Joseph Smith, the Restoration and of Jesus Christ's central role in that plan. These are truths that bring you greater joy than anything else in your life. Naturally, you want to share that joy and so you "let your light so shine." You are a caring parent, a loving child, a thoughtful friend and a helping hand. In short, you are an ornament of goodness that proudly hangs from God's tree of life.</div><div><br /></div><div>You love the church and so you feel the need to protect it whenever it comes under attack. You are aware that the church's history of dealing with persecution is what caused thousands to cross the plains and settle in the West. This legacy of faith is something you cherish, so when anyone challenges the validity of these truths (whether in or out of the church) it is easy and natural for you to want to defend your faith. &nbsp;</div><div><br /></div><div>I cannot and will not question your integrity or your motives. I believe they are pure and good. But what I will ask you (for the sake of so many who have struggled) is this: are you truly concerned about your doubting brothers and sisters when they raise issues that you interpret to be attacks on the faith? Yes, you may talk about them in Ward Council Meetings or remember them in your prayers. You've probably ingested all you can from local and General leaders on how best to meet the needs of a doubting member.&nbsp;</div><div><br /></div><div>But have you ever listened to them?&nbsp;</div><div><br /></div><div>Have you considered the reasons they doubt and struggle? Have you seen the genuine anguish in their face? Have you been able to discern the honest nature of their plight? If so, it should be plain to you that their struggle is not the result of sin, laziness or the buffetings of Satan, and "cookie cutter" solutions (i.e. "just pray more," "fast about it," "read your Book of Mormon") are not what your brother/sister are needing. I'm not suggesting that you give in to their list of grievances or even entertain the specific reasons for their doubts. What I am suggesting is that instead of providing correlated solutions to un-correlated problems you first consider the following:</div><div><br /></div><div><b>1.) Resist the Urge to Label Their Struggle as being "Anti-Mormon"</b></div><div>Believe me, they've heard this line before. Many times. And what it really means to the doubter when you say it is, "Your doubts are just silly and unfounded." In reality, the cause of a faith crisis is oftentimes church approved material. Whether it takes the form of <a href="http://mormonessays.com/">the new church essays</a> on difficult gospel topics, the Journal of Discourses or scripture itself doesn't really matter. When you accuse someone of studying "anti-Mormon" material you are cheapening the reason for their struggle. &nbsp;</div><div><br /></div><div><b>2.) Seek to Restore Trust Instead of Attacking the Cause</b></div><div>Regardless of what you might think, the majority of people who endure a faith crisis aren't doing it over trivial matters. Odds are they have done their homework and may even know more about church history/doctrine than you. The natural desire is to attack the cause of the faith crisis by attacking historical arguments themselves. Avoid saying things like, "You're taking things out of context" or "That isn't important for your salvation." Instead, seek to rebuild trust. This is what they are wanting most: a desire to once again trust the church.</div><div><br /></div><div><b>3.) Be Open to Sincere Questions</b></div><div>This can be tougher than you think. When a doubting member poses an un-correlated question in Relief Society/Elder's Quorum chances are they want an answer and aren't trying to stir the pot. Assume best intent and avoid the whole, "That isn't an appropriate question for this forum." Really? Church isn't the place to ask these questions? And we wonder why so many seek other outlets to find their answers! To be sure, some questions aren't appropriate, but it really isn't that hard to distinguish between the honest seeker and someone who just wants to stir the pot. &nbsp;</div><div><br /></div><div><b>4.) Separate Church Culture from Church Doctrine</b></div><div>Like any institution, Mormonism has developed its own culture. We do things because it has become "the Mormon way." But make no mistake, many of these things are simply cultural creations. The quickest way to lose a member who is struggling with a faith crisis it to make them feel unwanted by continuing to sustain bogus cultural practices. All should be made to feel welcome in church regardless of dress, opinion, etc. As Elder Uchtdorf taught: "As disciples of Jesus Christ we are united in our testimony of the restored gospel and our commitment to keep God's commandments. But we are diverse in our cultural, social and political preferences. The church thrives when we take advantage of this diversity and encourage each other to develop and use our talents to lift and strengthen our fellow disciples," Just because they aren't Mormon in the way you want them to be (or in the way the majority is) doesn't make much of a difference. &nbsp;</div><div><br /></div><div><b>5.) Take as Much Off the Table as Possible</b></div><div>There are so many historical, scientific and doctrinal issues that we as a church can and should be able to "let go" of and not worry or waste time debating. &nbsp;Issues like evolution, polygamy in the afterlife, the location of Kolob, etc. are all points that miss the point. Try to avoid defining where the church officially stands on issues that either don't matter or that are impossible to define. Trust me, the doubting member already has plenty on his/her plate. We don't need to add more.</div><div><br /></div><div><b>6.) They Can't Go Back but They Can Go Forward</b></div><div>Chances are that any member who endures a crisis of faith is going to be permanently changed. They can't go back and shouldn't be pushed to do so. This may be the hardest thing for a traditional believing member to accept. Once you've peeked through the curtain to see the Wizard of Oz chances are you will never see Oz in the same light again. Instead of sending this person on a guilt trip of shame, help them to move forward in faith. A doubting member cannot unlearn what he/she has learned. &nbsp;Instead he/she must now seek to find understanding and rebuilt trust. The old frameworks, old expectations and old assumptions aren't coming back and you are wasting time and energy if you endeavor to do so. Instead encourage new paradigms and new ways of understanding.<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-LZuZxpsPqwI/VdHWBQi8VtI/AAAAAAAAGIM/LZ40a2tneXI/s1600/doubt1.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="217" src="http://1.bp.blogspot.com/-LZuZxpsPqwI/VdHWBQi8VtI/AAAAAAAAGIM/LZ40a2tneXI/s320/doubt1.jpg" width="320" /></a></div>In conclusion, remember that the "doubter," like any person, is not somebody to be defined, labeled or neatly placed into a box. &nbsp;He/she is a real person with legitimate reasons for concern. As I mentioned above, there are equally good reasons to doubt the truth claims of the church just as there are equally good reasons to have faith in such claims. Your ability to recognize this fact and to treat the doubting member with love and absolute acceptance will determine a great deal moving forward.<br /><br />And if they do choose to depart, don't let them depart from you. This is especially true of family members. There is no more pathetic example of Mormon hypocrisy than when a family member is made to feel shunned, marginalized, unwanted or unloved. I'd tell you what I really think of such a person but I want to keep this G-rated. Just remember that your choice to be a "good Mormon" makes you absolutely, positively, no better than the member who chooses to depart (for whatever reason). If you take one thing from my blog today let it be this: love always wins and is always the best policy.<br /><br />Let me now shift gears and address those who struggle with doubt.<br /><br />First, let me say that I consider you a kindred spirit. I will never understand everything you deal with but rest assured I understand a good portion of it. I have dealt with my own crisis of faith for over a decade now (reference <a href="http://hartbrad.blogspot.com/2012/12/help-thou-my-unbelief-my-journey.html">this blog post</a> for more specifics) and have come to know many of the issues you struggle to understand. I consider you friends and sincerely believe that you represent the best and brightest that Mormonism has to offer.<br /><br />I admire your ability to look outside of the traditionally prescribed and accepted box of correlated Mormonism and to seek answers for yourself. You recognize the value of honest inquiry and the need for greater intellectual rigor. &nbsp;You are to be applauded for refusing to "go with the flow" and for daring to ask the question, "What if I/we are wrong?" &nbsp;Believe me when I say that I wish there were more of you out there in the church.<br /><br />I know that faith is a difficult concept, especially when you see the many blemishes that obscure the "only true and living church upon the face of the earth." You have uncovered hypocrisy, familiarized yourself with REAL history, recognized the flaws in our theology and endured the finger-pointing of the majority. To borrow from Robert Frost, you have ventured down "the road less traveled" and it has "made all the difference."<br /><br />Now you are at a crossroad. Do you continue down the path of honest intellectual curiosity and continue to discover the inevitable errors caused by frail and imperfect humans (many who carry the title of "Prophet")? &nbsp;Do you embrace faith or abandon it completely? Is there even a place for you in a church that sometimes demands conformity?<br /><br />These are questions only you can answer. Just know that even though you may feel like an outsider or an outcast, there is a place for you in this faith! I don't care what the critics tell you nor am I ignorant of the many who have been excommunicated for "apostasy" because they asked too many questions in a far too public manner. I still maintain (perhaps blindly so) that YOU ARE NEEDED in this church!!! Even if the reason is simply because I need you. I wasn't kidding when I called you a kindred spirit. I feel I can relate more to you than I can to most members. &nbsp;This is why you matter so much to me. This is why I post the things I post of Facebook. I want you to know that YOU MATTER and your questions/doubts matter too.<br /><br />I'm going to try and avoid giving you the textbook reasons as to why I stay in the faith. I realize that you are a thoughtful group and I appreciate that fact. &nbsp;For those reasons, let me provide for you a few of the reasons I choose to stay in the faith, along with a few of the doctrines of Mormonism that I find most sublime. &nbsp;</div><div><br /></div><div>I choose to stay for community. Mormonism is my tribe. It is my native language to God. I can no more discard my Mormonism than I can discard my "American-ism." This doesn't mean that I live without struggle. I find the Mormon community to be inspiring and aggravating. Perhaps there is a reason we are organized into wards. It recreates the setting of a family. Families are complex and so are Mormon wards. In the interest of full disclosure my wife and I struggle like crazy with our current ward. We feel marginalized all the time. This struggle, however, doesn't negate the fact that this is my community. Even if I don't feel like it all the time (we hardly feel like it), this is where we ultimately belong.<br /><br />I realize that this isn't necessarily profound. After all, my Mormon heritage does not oblige me to stay with the faith. I'm free to leave whenever I feel like it. But leaving, at least for me, is akin to admitting defeat. It is giving up on something because I finally discovered that it wasn't what I thought it was. For some, this is more than justifiable reason to leave. If the church isn't what they had been led to believe then the game is up. I get that. But I also believe in learning to appreciate nuance and accepting people and things for who and what they are. Nobody is perfect and all institutions are man-made, meaning they are imperfect as well. If we abandoned everything that wasn't what we hoped it would be, all of us would have to give up on our jobs, our spouses, our children, out parents, etc., etc., etc. <br /><br />I choose to stay because I believe in change and want to be a part of it. We are a church that is built of the concept of continuing revelation, which really means continual change. Yes, Mormonism sometimes moves slowly and carefully towards that change, but it DOES CHANGE, and I believe for the better. We have become more inclusive, more patient, more tolerant, more loving and I have the hope that we will continue to do just that in the generations to come. The goal is progress, not perfection. I don't expect prophets to bat a perfect 1.000, nor do I expect the church to always get everything right all of the time. I would hate it if somebody gave me that standard so why would I demand it of others? As <a href="https://www.lds.org/general-conference/2013/04/lord-i-believe?lang=eng">Elder Jeffrey R. Holland taught</a>:<br /><blockquote class="tr_bq"><i>Except in the case of His only perfect Begotten Son, imperfect people are all God has ever had to work with. That must be terribly frustrating to Him but He deals with it. So should we. And when you see imperfection, remember that the limitation is not the divinity of the work. As one gifted writer has suggested, when the infinite fullness is poured forth, it is not the oil's fault if there is some loss because finite vessels can't quite contain it all. Those finite vessels include you and me, so be patient and kind and forgiving.</i>&nbsp;</blockquote>I choose to stay Mormon because I find beneath the sometimes popular nonsense a uniquely rich and vibrant faith that is deserving of sincere study and reflection. The following are just a few of the doctrines I love most about the Mormon faith:</div><br /><b>1.) Eternal Progression:</b> We are taught from an early age that God has prepared for us a plan that will allow us to become more like Him. In addition, we are also taught that this life is but a drop in the bucket to our existence and that further growth and improvement will be had in the life to come. Sometimes I think we downplay just how significant the doctrine of eternal progression is in the Mormon faith. The concept of eternal progression means that even God continues to grow and improve (if that weren't the case then there would be no ETERNAL progression). Growth and change are a never-ending process.<br /><br /><b>2.) Absolute Agency: </b>The concept of agency is, at times, a bit of a paradox to us Mormons. We cling to it when it is convenient to us but not so much when it goes against our collective desires. Regardless of this fact, Mormonism teaches that man is truly sovereign in every meaningful way. We are the captains of our own ship and as such we are free to choose for ourselves whatever path we want. But the Mormon concept of agency is much more than simple choice. &nbsp;As Joseph Smith taught in his King Follett discourse:<br /><blockquote class="tr_bq"><i>We say that God himself is a self-existent God. Who told you that man did not exist in like manner upon the same principle? The mind of man -- the intelligent part -- is as immortal as and is coequal with God himself. I might with boldness proclaim from the housetop that God never had the power to create the spirit of man at all...intelligence is eternal and exists upon a self-existent principle.</i></blockquote>We have always been agents unto ourselves and always will be. This is perhaps my favorite doctrine in all the church. More on this in an upcoming blog post.<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-fWfld6t0__M/VdHWmxae_cI/AAAAAAAAGIQ/LNifkJW9Thk/s1600/Niech.png" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="161" src="http://3.bp.blogspot.com/-fWfld6t0__M/VdHWmxae_cI/AAAAAAAAGIQ/LNifkJW9Thk/s320/Niech.png" width="320" /></a></div><b>3.) Exalting the Human Body:</b><br />It was Friedrich Nietzshie, the famous philosopher, atheist and critic of organized religion who said, "I would believe only in a God that knows how to dance." Amen, my dear atheist. Amen. One of the most sublime teaching of Mormonism is that the body is a gift from God. In fact, to become like God one must have &nbsp;a glorified and perfected body. Though most Christian faiths preach resurrection, they still, at times, treat the body like a temporary shell that we simply must deal with, but thankfully will discard in the world to come. Not so in Mormonism. One of the main reasons for this life was to obtain a body. We see the body as divine and as being necessary for growth. We teach of a God who has a body of flesh and bone and also of passions. The human body gives us those passions and as a result gives us progression. Instead of merely dealing with the human body, Mormonism celebrates it as divinely appointed and necessary to our growth and progression.<br /><b><br /></b><b>4.) The Ultimate Gatekeepers of Grace:</b><br />The Mormon faith places a great deal of emphasis on the importance of works and rightfully so. But we are also a religion that deeply adheres to the doctrine of grace. Instead of going into greater detail I will refer you to the following talk by Brad Wilcox, who explains this better than I ever could: <br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/yLXr9it_pbY" width="560"></iframe> <br /><br /><b>5.) Universalist Approach to Salvation:</b><br />As elitist and as exclusive as Mormonism may seem, the fact is we are (or at least should be) the ultimate Universalists on the planet. As Joseph Smith taught, "God will fetter out every individual soul." &nbsp;In other words, everyone is going to have every possible chance to "make it back" to our Heavenly home. If this wasn't the case, God isn't much of a God at all. &nbsp;Mormonism, no matter how you slice it, is a Universalist faith.<br /><b><br /></b>And finally, I choose to stay Mormon because in it I have found Jesus. If there is a single gift that I appreciate most about having endured a faith crisis it is this:<b> my loyalty will never rest with Mormonism or any other creed; my loyalties rest with Jesus</b>. I don't shy from admitting that I have put all my eggs into the Jesus basket because I believe He is a surefire win no matter what. To the believer, Christ represents the atoning Savior of Mankind. To the skeptic, he represents, oftentimes, the very best of human philosophy. To quote James E. Talmage from his book, <i><a href="http://www.amazon.com/gp/product/1598111957/ref=pd_lpo_sbs_dp_ss_1?pf_rd_p=1944687702&amp;pf_rd_s=lpo-top-stripe-1&amp;pf_rd_t=201&amp;pf_rd_i=1444457330&amp;pf_rd_m=ATVPDKIKX0DER&amp;pf_rd_r=0GBRT6SQTVEGZ9CVG0GG">Jesus the Christ</a></i>: "even the blasphemer recognizes the supreme nature and message of the very name of the man he desecrates." I believe very strongly that both devout believer, honest skeptic and everyone in between should strive to never let their Mormonism get in the way of their Christianity. After all, Mormonism, like any creed, saves nobody. It is in Jesus alone that salvation is to be found. As the Book of Mormon teaches, "hearken unto these words and believe in Christ; and if ye believe not in the words believe in Christ." &nbsp;If Jesus is all that is left that is more than enough! In the end, everything else is colored bubbles anyway.<br /><br />In conclusion (and I've certainly gone on for long enough) I want to share the following picture:<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-MKiV8NQyrBk/VdHW4w0b22I/AAAAAAAAGIY/5ImaNxA8v_g/s1600/Charms.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="400" src="http://2.bp.blogspot.com/-MKiV8NQyrBk/VdHW4w0b22I/AAAAAAAAGIY/5ImaNxA8v_g/s400/Charms.jpg" width="298" /></a></div><br />This medallion and cross is something I wear with me almost every day. &nbsp;I do so because it reminds me of a couple of things: first, the cross is obviously a reminder that it is Jesus in whom I place my trust. The medallion is actually called a Jupiter talisman. Most are probably not aware of what a Jupiter talisman is so let me briefly explain. A Jupiter talisman is essentially a "good luck charm" that has its roots in pagan and folk magic practices. &nbsp;Joseph Smith owned and wore one throughout his life, He was actually wearing his Jupiter talisman when he was murdered at Carthage. Joseph Smith wore his because his life and his religious experience were deeply rooted and affected by the practice of folk magic that was common in 19th century America (this is why Smith used a seer stone throughout his life as well). &nbsp;Don't worry, this is the only less-than-pleasant tidbit of Mormon history that I plan on mentioning today.<br /><br />So why do I have and wear a Jupiter talisman? I do not prescribe to folk magic or pagan ideology so clearly my Jupiter talisman carries no special powers in my mind. It's just a simple medallion. &nbsp;I wear it because it serves to remind me that religion...all religion...is full of the crazy, the inexplicable and the downright bizarre. Once you go down the rabbit-hole of religion, you go DOWN the rabbit-hole. This is something I believe both devout believers and honest skeptics should keep ever-present in their minds. None of us will ever have all the answers we want, nor will we ever be able to conclusively prove what we believe.<br /><br />Whether we embrace the "rational" disciplines of history, science, etc., or we place our faith in the symbols of the Christian cross, the Jupiter talisman or crazy seer stones, the lesson is not WHAT truth we believe but HOW we let that truth change us. If we stand for our beliefs while driving others who believe differently away from us then we missed the point of Jesus' message entirely. If we choose to be more critical and carry a skeptic's perspective, yet mock those of faith then you're just as much of a hypocrite. The goal is to live in harmony with each other, in the same way faith and doubt learn to co-exist. That's the great message of both religion and rational inquiry...<br /><br />...at least that's what my seer stone told me. &nbsp;=)http://hartbrad.blogspot.com/2015/08/letter-to-believer-and-doubter-why-and.htmlnoreply@blogger.com (Brad Hart)2tag:blogger.com,1999:blog-2792279701215065772.post-2427795141127470304Wed, 12 Aug 2015 01:31:00 +00002015-08-16T00:28:49.226-06:00Biblical ArgumentsMedieval HistoryMedieval PeasantryMedieval ReligionreligSlaveryHow Early Christians Understood (or Misunderstood) Slavery<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-8bFt2igEKUE/VcqhGu3lrBI/AAAAAAAAGHU/a3DGNUQZmLs/s1600/Slavery.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="229" src="http://2.bp.blogspot.com/-8bFt2igEKUE/VcqhGu3lrBI/AAAAAAAAGHU/a3DGNUQZmLs/s400/Slavery.jpg" width="400" /></a></div>One of the many reasons that I enjoy the study of Medieval history so much is because it is such a misunderstood and misrepresented era. There are so many misconceptions surrounding the Medieval period, caused primarily by Hollywood, Renaissance Festivals, etc. Uncovering the sometimes obscure facts about the Medieval era helps to shed those misconceptions and brings greater understanding.<br /><br />One of those misconceptions has to do with the practice of slavery and how early Christians understood (or perhaps misunderstood) the practice. Contrary to popular belief, early Christianity did not repeal the practice or reduce the numbers of slaves involved. Rather, early Christians, in many ways, found convenient justifications that allowed the practice to continue and even flourish for many years. <br /><br />To be certain, slavery did, over time, dwindle away in Medieval Europe thanks in large part to the Christian faith (though one could easily argue that peasantry, along with different forms of forced labor wasn't much better). &nbsp;But as the final remnants of the Roman Empire decayed away, being replaced with Christian institutions to fill the void and establish new social and political constructs, the slavery question required an overhaul in how it would be reconciled to this new world faith. Naturally, an appeal to Christian authority (meaning Jesus' apostles) would satisfy such a void. <a href="http://www.thedidache.com/">The Didache</a> (a first century collection of teaching attributed to the Twelve Apostles) states the following on slavery:<br /><blockquote class="tr_bq"><i>Do not, when embittered, give orders to your slave, male or female, for the hope in the same God; otherwise, they might lose fear of God, who is the Master of both of you. Surely is not coming to call with an eye to rank and station in life, no. But you, slaves, be submissive to your masters as to God's image in reverence and fear.</i></blockquote>The message here is clear. Slaves, though technically eligible for salvation, are still an accepted component of society. Slave masters are to do their Christian duty by treating their slaves with relative respect, just as God treats them (his children who are still subjugated to him) with that same respect. <br /><br />The Bible is full of examples of how early Christians were to interact and deal with their slaves. Paul alone provides us with ample source material on the subject. In his <a href="https://www.lds.org/scriptures/nt/eph/6.5?lang=eng#4">letter to the Ephesians</a>, Paul directs slaves to submit to their masters willfully. It is important to note that the word "servant" or "maid" in the King James Translation actually means "slave.":<br /><blockquote class="tr_bq"><i>Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ.</i></blockquote>From <a href="https://www.lds.org/scriptures/nt/1-tim/6.1-3?lang=eng#primary">1 Timothy 6: 1-3</a> we read:<br /><blockquote class="tr_bq"><i>Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren, but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort, If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness.</i></blockquote>For Paul, and many other Christians, slavery is simply a normal part of life. The job of the Christian is to play their part as best they can as Christians. &nbsp;From <a href="https://www.lds.org/scriptures/nt/1-cor/12.13?lang=eng#12">1 Corinthians 12:13</a>:<br /><blockquote class="tr_bq"><i>For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.</i></blockquote>And <a href="https://www.lds.org/scriptures/nt/gal/3.28?lang=eng#27">Galatians 3:28</a>:<br /><blockquote class="tr_bq"><i>There is neither Jew nor Greek, that is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.</i></blockquote>And <a href="https://www.lds.org/scriptures/nt/col/3.11?lang=eng#10">Colossians 3:11</a>:<br /><blockquote class="tr_bq"><i>Where there is neither Greek nor Jew, circumcision or uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all and in all.</i></blockquote>Slavery was part and parcel to daily life in the world of early Christians, and their leadership seemed content to embrace it as they would embrace any other aspect of their lives. In fact, Paul appears to support slave holding to a fault. &nbsp;In his letter to Philemon, Paul mentions the fact that he has returned a runaway slave (Onesimus), whom he met while together in prison, to his master, presumably Philemon. Though he could have given the runaway Onesimus sanctuary, Paul returned him to his owner (though he hints to Philemon that he would like to see Onesimus freed). &nbsp;Had Paul seen slavery as a Christian abomination, this would have been the best time of all to take a stand. &nbsp;He didn't because Paul, like his fellow Christians of the day, saw no sin in the keeping of slaves. <br /><br />As the Apostles died away, the idea of slavery continued to be sanctioned by the subsequent generations of Christian leaders. Polycarp (a disciple of the Apostle John), for example, urged slaveholders to avoid emancipating their slaves, since (in his mind) slaves would naturally fall away from God:<br /><blockquote class="tr_bq"><i>Let them submit themselves the more, for the glory of God, that they may obtain from God a better liberty. Let them not wish to be set free as the public expense, that they be not found slaves to their own desires.</i></blockquote>It is important that we understand the type of slavery that existed in this period. Contrary to the slavery of the New World (almost exclusively Black African slavery), the slavery of late antiquity/the early Medieval world was usually the result of debts, crimes committed or neighboring societies conquering and subjugating the losers. People who found themselves swimming in debts, for example, often found forgiveness for said debts by selling themselves, or more common, their family members into slavery. &nbsp;In <a href="https://www.lds.org/scriptures/nt/matt/18.25?lang=eng#24">Matthew 18:25</a> we read:<br /><blockquote class="tr_bq"><i>But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.</i></blockquote>Slaves were even owned by High Priests and potentially even by apostles themselves. &nbsp;From <a href="https://www.lds.org/scriptures/nt/mark/14.66?lang=eng#65">Mark 14:66</a>:<br /><blockquote class="tr_bq"><i>And as Peter was beneath in the palace, there cometh one of the maids of the high priest.</i></blockquote>Over time (particularly after the "fall" of the Roman Empire), slavery became a less advantageous enterprise that was phased out. The institution of peasantry and other forms of impoverished living were more advantageous to Medieval society than slavery. http://hartbrad.blogspot.com/2015/08/how-early-christians-understood-or.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-1504543698654135842Mon, 10 Aug 2015 19:59:00 +00002015-08-16T00:51:13.718-06:00JazzMusicSaxophoneTop 10 ListsMy Top 10 Jazz Songs of All Time<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-4fvK9uJKKgs/VckChsKGi3I/AAAAAAAAGHA/dUhIOW3sOs8/s1600/jazz.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-4fvK9uJKKgs/VckChsKGi3I/AAAAAAAAGHA/dUhIOW3sOs8/s1600/jazz.jpg" /></a></div>I finally got a new laptop this past month, which means that I am ready to jump back into the world of blogging (which should excite the 2-3 loyal readers I have). To start things off, I decided to pick a relatively benign topic. <br /><br />For those who know me well you are probably aware that my favorite musical genre is jazz. I'm not picky on the style (after all, what exactly IS jazz), so long as it stays true to art form. &nbsp;Jazz combines the best of two worlds: European classical sophistication and Black Africa's rhythm and syncopation. What you are left with is a musical stale that (in my opinion) crushes all competitors. Plus, it's worth noting that jazz is as American as you can possibly get. &nbsp;The best American musicians, by and large, have come from jazz and have done more to shape American culture than most realize. Whether it's the playing of Charlie Parker or Louis Armstrong, or the vocals of Billie Holiday or Ella Fitzgerald, jazz is a musical innovation that continues to influence our world today.<br /><br />So, without further delay, here are my picks for best 10 jazz songs of all time:<br /><br />------------------------------------------------------------<br /><br />10.) <i><b>Strange Fruit</b></i> (1939) -- Billie Holiday<br /><i>Strange Fruit </i>was, in it's time as today, a powerful protest of racism in America, and particularly the practice of lynching that was still common during the Jim Crow era. Holiday said it was the most difficult song she ever sang and she preferred to not sing it live. The song was inducted the Grammy Hall of Fame and was included in the list of "Songs of the Century" by the National Endowment for the Arts.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/Web007rzSOI" width="420"></iframe> <br /><br />9.) <b><i>Swingin' at the Haven</i></b> (1985) -- Branford Marsalis<br />Marsalis not only has the pedigree of a great jazz musician but he also has the chops. &nbsp;He's one of the best alive today.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/893xGTCN0Ow" width="420"></iframe> <br /><br />8.) <b><i>Caravan</i></b> (1937) -- Duke Ellington<br />This song was originally written by Juan Tizol and was first performed by Duke Ellington. &nbsp;It's a jazz classic that has also experienced a resurrection as of late, thanks to the movie "Whiplash."<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/TS-G4UQTfUo" width="560"></iframe> <br /><br />7.) <i><b>Stardust</b></i> (1931) -- Louis Armstrong<br />The song was originally written by Hoagy Carmichael, who wrote a number of hits like "Georgia on My Mind," "Heart and Soul," and this classic that was made famous by the incomparable Louis Armstrong.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/3-PDnqrecB0" width="420"></iframe> <br /><br />6.) <i><b>Take Five</b></i> (1959) -- Dave Brubeck<br />Many (to include the folks at <a href="http://www.jazz24.org/jazz-100/">jazz24.org</a>) consider <i>Take Five</i> to be the greatest jazz song ever. &nbsp;Not only is it the best selling jazz song in history but it is one of the most played songs in the history of radio.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/vmDDOFXSgAs" width="420"></iframe> <br /><br />5.) <i><b>In the Mood</b></i> (1939) -- Glenn Miller<br /><i>In the Mood</i> was #1 on the charts for almost all of 1939 and eventually made its way into the Grammy Hall of Fame. &nbsp;NPR named it one of the 100 most important songs in American history.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/ZJE-onnw2gM" width="420"></iframe> <br /><br />4.) <i><b>Take the "A" Train</b></i> (1940) -- Duke Ellington<br />Originally written by Billy Strayhorn and made famous by "The Duke" himself, this song dominated the charts in 1940 and is widely considered one of the top 5 jazz songs ever by jazz enthusiasts. <br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/JX4oVQTnpho" width="420"></iframe> <br /><br />3.) <i><b>Embraceable You</b></i> (1947) -- Charlie Parker<br />A classic written by the Great George Gershwin in 1928 and made into a jazz number by a myriad of artists, but none did it better than Charlie Parker!<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/ueaC6hzOnY0" width="420"></iframe> <br /><br />2.) <i><b>Sing, Sing, Sing</b></i> (1937) -- Benny Goodman<br />Just a rocking awesome song! &nbsp;A home run in every way that speaks for itself. &nbsp;<i>Sing, Sing, Sing</i>, was #1 in 1937 AND 1938, and helped to catapult Goodman to the top of the Big Band stage.<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/fhyhP_5VfKM" width="420"></iframe> <br /><br />1.) <i><b>Mister Magic</b></i> (1975) Grover Washington<br />As the undisputed champion of jazz funk, Grover Washington had a number of great hits, but none was better than <i>Mister Magic</i>. &nbsp;His saxophone solo alone (which starts at minute 3:45 of the song) is worth listening to if you haven't before. In an era dominated by rock and disco, <i>Mister Magic</i> made the Billboard Pop Top 10 in 1975, the first jazz song to do so in over a decade, &nbsp;Washington's saxophone (rivaled only by the Great Charlie Parker) made him a legend in his day and an icon in jazz. &nbsp;In my opinion, this is the greatest jazz song ever written, which is why it serves as my ringtone. &nbsp;=)<br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/RLLF6iWzZ3s" width="560"></iframe> <br />There you have it! &nbsp;My Top 10 Jazz Songs of All Time!<br /><br />http://hartbrad.blogspot.com/2015/08/my-top-10-jazz-songs-of-all-time.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-2091560465728120904Wed, 05 Aug 2015 19:06:00 +00002015-08-19T23:45:36.540-06:00Book of MormonFolk MagicJoseph SmithMormonismReligion in the NewsSome Final Thoughts on Seer Stones<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-6iYU7rFliRE/VcJKoo64HWI/AAAAAAAAGGk/Jta6Cu1q69A/s1600/Seer%2BStone.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="255" src="http://4.bp.blogspot.com/-6iYU7rFliRE/VcJKoo64HWI/AAAAAAAAGGk/Jta6Cu1q69A/s400/Seer%2BStone.jpg" width="400" /></a></div>Yesterday's news regarding the <a href="http://www.sltrib.com/news/2802019-155/mormon-church-releases-photos-of-seer">release of photos</a> showing the stone that Joseph Smith allegedly used to translate the Book of Mormon has, over the past 24 hours, spread far and wide. &nbsp;News outlets from <a href="http://www.dailymail.co.uk/news/article-3185574/Mormon-church-releases-photos-seer-stone-used-founder-Joseph-Smith-translate-scripture.html">all over the world</a> have reported on this story, which has been greeted by readers with a plethora of different opinions.<br /><br />When I saw this image for the first time yesterday afternoon, memories of my dad came flashing back. &nbsp;I recalled an occasion from my youth in which we were attending a family gathering at my uncle's home. &nbsp;As is often the case in my family, several aunts, uncles and cousins began talking about "deep" Mormon doctrine. &nbsp;In the course of the conversation, one of my uncles brought up the fact that Joseph Smith had used a seer stone to assist him in translating the Book of Mormon. Another uncle, determined to defend the "purity" of the faith, rebuked the first uncle for his "apostate" suggestion that Smith used a simple rock to produce the Book of Mormon. &nbsp;The conversation continued in this way, with each uncle asserting and opposing their respective viewpoints. <br /><br />It was on the drive home that I asked my dad about the supposed seer stone. &nbsp;Naturally I was curious and wanted to know if there was any validity to the claim. &nbsp;My dad's response was simple but profound. &nbsp;To paraphrase him (I don't remember his exact words after these many years) my dad replied, "I honestly don't know but it shouldn't matter. &nbsp;Whether Joseph produced 500+ pages using the Urim and Thumim (the traditionally taught method of translation) or a seer stone, the result is equally impressive."<br /><br />Fast forward to today. &nbsp;The story of the seer stone has been greeted by skeptics as proof of the petty silliness of the Mormon message. &nbsp;After all, who looks at rocks and expects to receive revelations! For the believer, the reception of this news is somewhat complicated. &nbsp;To be sure, some members of the LDS faith (like my uncle) already knew about the seer stone. &nbsp;To them it's no big deal. &nbsp;But to many others, the news that Joseph Smith put a rock in his hat, then buried his face into said hat to receive divine revelation from a rock is problematic for their faith. &nbsp;Some of the many questions this new news brings to mind are:<br /><blockquote class="tr_bq"><i>1.) Why did the church wait so long in divulging the seer stone to begin with? This was never taught in a single lesson manual.</i>&nbsp;</blockquote><blockquote class="tr_bq"><i>2.) If Joseph Smith simply looked in a hat at a rock, why did Nephi need to kill Laban to get the plates?&nbsp;</i>&nbsp;</blockquote><blockquote class="tr_bq"><i>3.) Why does the Book of Mormon contain so many anachronisms and other errors? If Smith was receiving divine revelation from the seer stone, wouldn't God make sure the message was correct?</i>&nbsp;</blockquote>These are just a few of the many questions that good, honest, critical thinking members of the church have in regards to the Book of Mormon and its translation.<br /><br />It is not my desire to necessarily answer these questions here today. I understand and respect why so many have issues with this and other Mormon historical/theological/doctrinal problems. It is naturally troubling to stumble upon ideas or previously unknown facts that challenge our preconceived notions of the world, especially when that world notion reports to be "<a href="https://www.lds.org/scriptures/dc-testament/dc/1.30?lang=eng#29">the only true and living church</a>" in the world. <br /><br />With that all being said (and this is specifically meant for those who struggle with this or other church issues), I would urge you to look at your own personal epistemology. &nbsp;Epistemology (sounds like a big scary word) is essentially the study of how we arrive at truth. &nbsp;It is the investigation of what distinguishes justified belief from crazy opinion. &nbsp;In short, it is how we weigh conflicting sets of evidence against one another in order to better arrive at what we choose to believe as truth (notice how I said "what we CHOOSE to believe as truth" as opposed to what is absolute factual truth). <br /><br />We live in a world of relativity and paradox. &nbsp;We can find all around us ample examples of how perception determines reality. &nbsp;For example:<br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/maUICwTzK5k" width="420"></iframe><br /><br />This simple but comical example of how perception influences reality has legitimate lessons that we can extrapolate to my blog topic today. &nbsp;How you choose to PERCEIVE the Book of Mormon is going to have a very real and lasting impact on the REALITY you choose to embrace. &nbsp;For example, if news of the seer stones becomes too shocking to your world view (because, hey, who is crazy enough to believe that rocks have magical powers), chances are you will choose to perceive the Book of Mormon as a hoax. &nbsp;That will become your reality. &nbsp;If, however, you choose to perceive the seer stones and/or the Urim and Thumim as having a divine purpose, chances are you will repeat something similar to what my dad told me so many years ago: "I honestly don't know but it shouldn't matter. &nbsp;Whether Joseph produced 500+ pages using the Urim and Thumim or a seer stone the result is equally impressive." &nbsp;Such is the case with faith. &nbsp;Whether we want to admit it or not, both skeptic and believer alike are, <a href="https://www.lds.org/scriptures/nt/1-cor/13.12?lang=eng#11">as Paul put it</a>, "see[ing] through a glass, darkly."<br /><div><br /></div><div>I realize that skeptics will accuse me of discarding so many of the facts that they regularly employ to disprove the Book of Mormon. I have no desire to make light of factual historical/scientific data or other observable realities. &nbsp;These are all important considerations in any quest for truth. &nbsp;But I also hope that people will, as I mentioned above, reevaluate their own personal epistemology. There is a case to be had in the fruit of the Book of Mormon, regardless of its ultimate origin. &nbsp;As the great historian Richard Bushman (author of <i><a href="http://www.amazon.com/Joseph-Smith-Rough-Stone-Rolling/dp/1400077532/ref=sr_1_1?ie=UTF8&amp;qid=1438799580&amp;sr=8-1&amp;keywords=rough+stone+rolling">Rough Stone Rolling</a>,</i>&nbsp;the best bio of Joseph Smith ever written), once said, "The Book of Mormon is either a work of divinity or a work of genius. Both of those possibilities should make us marvel."&nbsp;</div><div><br /></div><div>As for those who complain about the church's obscuring of its own history (i.e. not revealing the seer stone for 180+ years) I simply say, I understand your contempt. As somebody who places a high price on historical integrity I too have struggled with many of the historical/doctrinal claims that the church has, at times, hidden from its members (via Correlation or other means). &nbsp;But that is PRECISELY why I am so happy about yesterday's news. &nbsp;Times are changing and the church is, in my opinion, becoming increasingly transparent about its past. &nbsp;I tip my hat to them for it.</div><div><br /></div><div>In addition, keep in mind that the obscuring of historical facts is not just a Mormon problem but a human problem. &nbsp;We all do it because we all develop our own preferred narrative for past events (remember the whole perception becomes reality bit?). &nbsp;Case in point: just look at Christmas.</div><div><br /></div><div>For anyone who knows me, you are more than aware of the fact that Christmas is my all-time favorite holiday. &nbsp;I anxiously count down the days each year. &nbsp;There's something about the trees, lights, smells and cheer that I find intoxicating. &nbsp;And though I love this holiday more than any other, I also am aware of the fact that the historical narrative we all choose to accept when it comes to Christmas is VERY distorted.</div><div><br /></div><div>For example, Christmas trees were a pagan practice that were originally rejected as an abomination (reference Jeremiah 10:2-4). &nbsp; In addition, other practices like mistletoe, wreaths, lights, etc. all have pagan roots, as opposed to the traditionally believed Christian origins (see my post on Christmas by <a href="http://hartbrad.blogspot.com/2009/12/twelve-days-of-christmas-history-part-i.html">clicking here</a>). &nbsp;Heck, our Nativity scenes are, from a historical perspective, a complete joke! &nbsp;First, Jesus was born in Nazareth, not Bethlehem, and the idea of a pregnant Mary being toted around by Joseph who was trying to find a room in the ancient world's version of a Holiday Inn so he could follow Caesar's degree regarding a "tax" is all an accepted historical myth. &nbsp;In reality, the Nativity was MUCH different than what we portray today. &nbsp;</div><div><br /></div><div>Does that mean we need to discard Christmas? &nbsp;Or the Nativity? &nbsp;As a Christmas fan I will be the first to declare "hell no!" &nbsp;Yes, we should all educate ourselves more about the true nature of Jesus' birth and the origins of Christmas. &nbsp;But learning such truths doesn't mean you have to sacrifice the celebration of Christmas as a whole.</div><div><br /></div><div>Such is the case with Mormonism and the Book of Mormon. &nbsp;Yes, members of our faith are woefully lacking when it comes to a knowledge of our church's history, &nbsp;I partially blame <a href="https://www.youtube.com/watch?v=VB0iOc7t7e4">Correlation</a> for this. But learning the truth behind the Book of Mormon's translation does not automatically mean you need to discard the book itself or Mormonism as a whole. &nbsp;The choice is ultimately up to each of us to determine our own epistemology based on our own perceptions. <br /><br />In conclusion, I leave you with the following short poem, which I believe relates directly to the topic at hand:<br /><br /><em style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 15px; line-height: 20px;"><span style="font-family: inherit;">Whoever thinks a faultless piece to see.<br />Thinks what ne'er was, nor is, nor e'er shall be<br />In every work regard the writer's end,<br />Since none can compass more than they intend,<br />And if the means be just, the conduct true,<br />Applause, in spite of trivial faults, is due.&nbsp;</span></em><span style="background-color: white; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 14.85px; line-height: 20.79px;">-Alexander Pope</span></div>http://hartbrad.blogspot.com/2015/08/some-final-thoughts-on-seer-stones.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-5498854965479873939Sun, 05 Apr 2015 13:04:00 +00002015-08-19T23:46:25.964-06:00Mormonism"Any Opposed by the Same Sign"<div class="separator" style="clear: both; text-align: center;"><a href="http://4.bp.blogspot.com/-23aHu6LiMbY/VSEjWbIrgRI/AAAAAAAAGDY/bONP5MWJBVY/s1600/001%2Bconsent.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="298" src="http://4.bp.blogspot.com/-23aHu6LiMbY/VSEjWbIrgRI/AAAAAAAAGDY/bONP5MWJBVY/s1600/001%2Bconsent.jpg" width="400" /></a></div><b>Common Consent and the&nbsp;</b><br /><b>Modern Mormon Church</b><br /><b><br /></b><span style="font-family: inherit;">As most members of the Mormon church are aware, the afternoon session of General Conference is when members are given the opportunity to sustain the general leadership of the church.&nbsp; It is a practice that goes all the way back to the original roots of the faith.&nbsp; In fact, the practice of sustaining members comes to us from a rather obscure and easy to forget section of the <a href="https://www.lds.org/scriptures/dc-testament/dc/26?lang=eng">Doctrine and Covenants that is only two verses in length</a>.&nbsp; The second verse is of particular note:</span><br /><div><blockquote class="tr_bq"><span style="font-family: inherit;"><i>And all things shall be done by common consent in the church, by much prayer and faith, for all things you shall receive by faith.&nbsp; Amen.</i> &nbsp;</span></blockquote><div><span style="background-color: white; color: #222222; font-family: inherit;">The Doctrine and Covenants goes even further to clarify that "No person is to be ordained to any office in this church...without the vote of that church" (D&amp;C 20:65). &nbsp;</span></div><div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">It is the way we as Mormons have conducted our affairs ever since the initial conception of the church.&nbsp; In many ways, sustaining is a founding principle of the faith that we cannot ignore or do without.&nbsp; In almost all cases, the sustaining of members (on the local or church-wide level) results in a unanimous vote in the affirmative...almost a mere formality or ritual that precedes any calling in the church.&nbsp; Yesterday's sustaining vote, however, saw a different outcome:<span style="background-color: #fefbbf; color: #333333; line-height: 25.2px;"><br /></span></span></div><span style="font-family: inherit;"><br /></span><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/oBiSeOaRzk4" width="560"></iframe> <br /><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">And though the natural visceral response of any believing Mormon might be to respond to such a display with anger or disgust, I would ask you to stop, take a breath, and consider the fact that the act of sustaining/opposing is fundamental to our faith.&nbsp; If there were to be a "Mormon Constitution," surely the right of Common Consent would be in its Bill of Rights.</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"></span><br /><span style="font-family: inherit;">A perfect illustration of just how important the "common consent" of members truly is can be found in the very history of Mormonism's founder.&nbsp; While serving as President of the church, Joseph Smith had a brief falling out with his friend and First Counselor, Sydni Rigdon.&nbsp; Smith, who was a man of great emotion, was adamant that Rigdon be removed from the First Presidency.&nbsp; During a general meeting of the church, Smith petitioned the congregation to not sustain Rigdon as First Counselor.&nbsp; The "common consent" of the church, however, went against the Prophet, and Rigdon was sustained as First Counselor.&nbsp; Smith, though upset, accepted the decision of the congregation and continued with Rigdon at his side.</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">Another example, from a more recent time, dates back to the <a href="https://www.lds.org/general-conference/1977/10/the-sustaining-of-church-officers?lang=eng">April General Conference of 1977</a>. During the sustaining of leaders, President N. Eldon Tanner had the following exchange with a member who opposed the sustaining vote in the Tabernacle:</span></div><div style="background-color: white; color: #222222;"><div style="border: 0px currentColor; margin-bottom: 20px; padding: 0px; vertical-align: baseline;"><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i>President Tanner:</i> It seems, President Kimball, that the voting has been unanimous in favor of these officers and General Authorities, and we would ask those new members of the First Quorum of the Seventy to take their seats with their brethren, please.</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;">Voice from the gallery:</i>&nbsp;President Tanner? President Tanner?</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;">President Tanner:</i>&nbsp;Yes?</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;">Voice from the gallery:</i>&nbsp;Did you note my negative vote?</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;">President Tanner:</i>&nbsp;No. Let me see it.</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border: 0px currentColor; margin: 0px; padding: 0px; vertical-align: baseline;">Voice from the gallery:</i>&nbsp;Up here.</span><span style="background-color: rgba(255, 255, 255, 0);"><i style="border-image-outset: initial; border-image-repeat: initial; border-image-slice: initial; border-image-source: initial; border-image-width: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"></i></span></span></blockquote><blockquote class="tr_bq"><span style="font-family: inherit;"><span style="background-color: rgba(255, 255, 255, 0);"><i style="border-image-outset: initial; border-image-repeat: initial; border-image-slice: initial; border-image-source: initial; border-image-width: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">President Tanner:</i>&nbsp;Oh, up there. I’m sorry, I couldn’t see up in that gallery. We’ll ask you to see Elder Hinckley immediately after this meeting.</span></span></blockquote></div></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;">The dissenting voice was that of a member who disapproved of the church's ban of Black members receiving the priesthood. &nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">Just stop for a moment and think on these two accounts.&nbsp; In the first, Joseph Smith, the founding prophet of Mormonism, who, in the estimation of all who believe, restored Christ's church upon the earth, translated the Book of Mormon, established temples, and revealed a veritable treasure trove of doctrine that makes Mormonism what it is, was given a resounding NO by the very congregation he helped to convert.&nbsp; Rigdon was, by the common consent of the church, there to stay, and not even the founder of Mormonism could prevent it. In the second account, one man, alone, stood to oppose church leadership over a matter of church doctrine that would later be reversed.&nbsp; Was he right in his opposition?&nbsp;&nbsp;&nbsp;&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">In today's church things are obviously far less intimate.&nbsp; The church has grown to become a worldwide entity, with branches, wards and stakes stretching across the globe.&nbsp; We also live in a modern age of technology in which meetings such as General Conference can be broadcast far and wide. The church and its membership have benefited greatly from this technology, as resources like LDS.org, LDS Tools, the digital Gospel Library, etc. have improved the church-going and daily devotional experience of Mormons the world over.&nbsp;&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">It is this same technology that has provided today's Mormon with far more information than at any time before.&nbsp; Church history, in all of its complexity, literally rests at our fingertips.&nbsp; This advance in technology has not come without its fair share of problems.&nbsp; Today's member may be able to easily access his/her ward directory or watch a past Conference talk on his/her iPhone, but that same technology also opens the gate to many historical/theological/<wbr></wbr>doctrinal questions that are of great concern to many 21st century Mormons.&nbsp;&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">It is essentially because of these concerns that a handful of members stood in opposition to yesterday's sustaining vote of church leaders. &nbsp;<a href="http://anyopposed.org/">A<span style="color: #1155cc;">nyopposed.org</span></a>&nbsp;a website dedicated to showing that "unanimity among the members is not accurate," helped to bring a number of members together for the purpose of voting in opposition to current church leadership and/or church practices.&nbsp; The website, which has garnered a lot of attention over the past few weeks, likely came to the attention of President Uchtdorf and other church leaders, which is why he was prepared to respond as he did yesterday.</span><br /><span style="font-family: inherit;">&nbsp;&nbsp;</span><span style="font-family: inherit;"><br /></span></div><div style="background-color: white; color: #222222;"><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-cT7lNtVeSUw/VSEr_ToEvxI/AAAAAAAAGEM/jxaqwvRMGjE/s1600/106.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="http://1.bp.blogspot.com/-cT7lNtVeSUw/VSEr_ToEvxI/AAAAAAAAGEM/jxaqwvRMGjE/s1600/106.jpg" width="288" /></a></div><span style="font-family: inherit;">At this point let me briefly state that I do not support or affiliate with&nbsp;<a href="http://anyopposed.org/" style="color: #1155cc;" target="_blank">anyopposed.org</a>&nbsp;or anyone associated with it. I sustain President Monson and the other current leaders of the Mormon church.&nbsp; With that being said, I also feel that I can empathize (or at the very least understand the motives) with those who chose to publicly oppose church leadership during yesterday's Conference.&nbsp; In recent years, the church has experienced an exodus of some of its best and brightest.&nbsp; This exodus, motivated in large part by the historical/theological issues that have been brought to light by the Internet, has exposed many difficult facts (and yes, they are FACTS regardless of what members want to say) that have led to many members choosing to depart from the faith.&nbsp; How we each choose to interpret the motives of those who struggle with these issues is irrelevant. The fact remains that a portion of church membership has become aware of these problems and many have chosen to speak up.</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">And their numbers are growing.&nbsp;&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">Whether it be due to the <a href="http://hartbrad.blogspot.com/2014/06/excommunication-purifying-fire.html">recent excommunications of John Dehlin, Kate Kelly</a> and other prominent Mormon dissenters, or due to recent publications such as <a href="http://mormonessays.com/">the church's new essays</a> on troubling matters, the fact is that many Mormons are wanting answers that they feel the church isn't currently providing.&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">To be certain, not all members of the church who are familiar with these issues elect to leave. Many remain in the faith and try to find ways to answer these tough questions or at the very least find the pearls of divinity in the faith to keep them going.&nbsp; I count myself in this particular group. Faith is always going to be uncertain and frankly, I actually enjoy the "struggle" that comes with uncertainty.&nbsp; As Paul reminds us, in this life we walk by faith, not sight.&nbsp; This is why I disagree with those who chose to oppose church leadership in yesterday's conference.&nbsp; Do I feel as though I understand their motives?&nbsp; Yes.&nbsp; Do I agree with them?&nbsp; No.</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">But there is another group of people who have upset me even more than those who opposed church leadership.&nbsp; It's a group that should know better but chose to react to yesterday's events purely out of emotion as opposed to honest reflection.&nbsp; I'm speaking of the "knee-jerk" Mormon.&nbsp;&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">Let me be even more specific. To be certain, many (if not most) of my fellow Mormon brothers and sisters refrained from commenting or pontificating on yesterday's events.&nbsp; Most Mormons probably (hopefully) allowed those who opposed to speak their peace and then moved on.&nbsp; That's how it is supposed to play out. A person's opposition is their business and President Uchtdorf was right to encourage them to speak with their local stake presidents.&nbsp; But sadly, some members fell victim to the idiocy of the moment and chose to spew their ilk to the rest of the civilized world:</span></div><span style="font-family: inherit;"><br /></span><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-3W-pGhvPD38/VSEoc3TU3aI/AAAAAAAAGDo/G55oyqswmNk/s1600/101.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="http://1.bp.blogspot.com/-3W-pGhvPD38/VSEoc3TU3aI/AAAAAAAAGDo/G55oyqswmNk/s1600/101.jpg" width="223" /></a></div><div class="separator" style="clear: both; text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-0MTKo3j6ed0/VSEox6aip9I/AAAAAAAAGD4/A8sSqos2y8c/s1600/104.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="http://1.bp.blogspot.com/-0MTKo3j6ed0/VSEox6aip9I/AAAAAAAAGD4/A8sSqos2y8c/s1600/104.jpg" width="223" /></a></div><span style="font-family: inherit;"><br /></span><div style="background-color: white; color: #222222;"><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-o7g2J3Otz80/VSEo4NnCpsI/AAAAAAAAGEA/VvwySeaRHes/s1600/102.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="103" src="http://1.bp.blogspot.com/-o7g2J3Otz80/VSEo4NnCpsI/AAAAAAAAGEA/VvwySeaRHes/s1600/102.jpg" width="320" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-q80dhI_AE-4/VSHl9DK-NdI/AAAAAAAAGEw/A0WxGmylk1M/s1600/IMG_0526%2B(1).JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="400" src="http://1.bp.blogspot.com/-q80dhI_AE-4/VSHl9DK-NdI/AAAAAAAAGEw/A0WxGmylk1M/s1600/IMG_0526%2B(1).JPG" width="223" /></a></div><span style="font-family: inherit;"><br /></span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span></div><div style="background-color: white; color: #222222;"><br /></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><br /><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><br /><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">It is unfortunate that so many seem to lack even a basic understanding of how their faith actually works.&nbsp; Are we really so ignorant as to think that people (members) don't have the right to speak their mind?&nbsp; Are we so oblivious of our own doctrine and scripture that we don't recognize the importance of sustaining/opposing according to the dictates of our own conscience?&nbsp; Is the concept of common consent somehow powerful enough to persuade Joseph Smith to accept the will of the general membership (when it went against his desires) but not strong enough to appease our overly-sensitive notions of behavior during a typical General Conference?&nbsp; When a group of 5-9 individuals (out of 21,000) stand in protest are we really that threatened?&nbsp; Are the "end days" really our best "go-to" explanation for why somebody might DARE to stand in opposition?</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">I'm afraid that the answer to these questions is oftentimes: yes.&nbsp;</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="font-family: inherit;">Maybe it was a good thing that some unexpected drama took place at General Conference this week. Complacency and feeling too comfortable in one's faith is, in my estimation, a very bad thing. After all, religion (in this blogger's opinion) is not supposed to be a warm, comforting electric blanket but rather a cross.&nbsp; We are admonished to not become too set in our ways.&nbsp; The "humble smugness" of many a member who clothes himself in a false blanket of security, believing that our faith alone has "all the answers" to life's questions is a FAR greater threat to the church than 5-9 random members who stood in opposition at a General Conference!</span></div><div style="background-color: white; color: #222222;"><span style="font-family: inherit;"><br /></span><span style="color: #222222; font-family: inherit;">In conclusion, allow me to share one of my earliest church-related memories.&nbsp; As a young boy (I couldn't have been more than 5 or 6), I recall sitting on a pew in the chapel with my parents and younger brother.&nbsp; To be sure, I was busy coloring away or imagining riding my Big Wheel once church had ended.&nbsp; And though my mind was caught up in the typical matters of boyhood, I was also somehow aware of the fact that something important was taking place in church. &nbsp;The man at the pulpit (I assume a member of the Bishopric) had announced a particular calling had been accepted by a member of the ward (what member and what calling I cannot recall). &nbsp;But this wasn't in any way significant to my 5-year-old mind. &nbsp;What I vividly recall is that an older woman (again, I don't know who she was) stood and publicly stated "I oppose." &nbsp;I remember a hush falling over the entire congregation. &nbsp;My parents sat up a little taller in their seats and I immediately perked up. &nbsp;Something of note, I didn't know what, had just transpired. &nbsp;The man at the pulpit, a little flustered and stumbling over his words, went on with other matters of ward business. &nbsp;My mind quickly returned to images of Big Wheels and Legos waiting at home, but not before my father&nbsp;</span><span style="color: #222222;">seized</span><span style="color: #222222; font-family: inherit;">&nbsp;the moment. &nbsp;He looked down at me, and whispered something to the effect of, "It's a good thing that people can express how they feel in this church."&nbsp;&nbsp;</span></div><div style="background-color: white;"><span style="color: #222222; font-family: inherit;"><br /></span><span style="color: #222222;"><span style="font-family: inherit;">And so it is. &nbsp;Regardless of how you feel about yesterday's dissenting votes of approval for church leaders, I do hope you&nbsp;</span>acknowledge<span style="font-family: inherit;">&nbsp;the fact that it is a good thing for people to be free enough to express their honest feelings. &nbsp;I have no idea if that elderly woman who opposed somebody had good grounds or not. &nbsp;Maybe she was just bitter and wanted to make a scene. &nbsp;Then again, maybe she really had a good reason. &nbsp;Obviously I will never know. &nbsp;</span></span><br /><span style="color: #222222;"><span style="font-family: inherit;"><br /></span></span><span style="color: #222222;"><span style="font-family: inherit;">In short, it is the words of Voltaire that seem to make the most sense of yesterday's proceedings (at least for Yours Truly):</span></span><br /><blockquote class="tr_bq"><span style="color: #222222;"><span style="font-family: inherit;"><i>"I hate to death what you are saying, but I would defend to the death your right to say it." &nbsp;</i></span></span></blockquote><span style="color: #222222; font-family: inherit;">The vote has been noted!</span></div><div style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;">&nbsp; &nbsp; &nbsp; &nbsp;</div><div style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;"><br /></div></div></div>http://hartbrad.blogspot.com/2015/04/any-opposed-by-same-sign.htmlnoreply@blogger.com (Brad Hart)1tag:blogger.com,1999:blog-2792279701215065772.post-4316757478625250052Sun, 26 Oct 2014 00:34:00 +00002015-08-16T00:37:03.085-06:00Abigail AdamsFounding FathersJohn AdamsJohn and Abigail Adams: 250 Years Strong<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-35HJgj7rocI/VEsahWQW19I/AAAAAAAAGAQ/q1NsaUu9bKg/s1600/adams.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="249" src="http://3.bp.blogspot.com/-35HJgj7rocI/VEsahWQW19I/AAAAAAAAGAQ/q1NsaUu9bKg/s1600/adams.jpg" width="400" /></a></div>Today marks the "sestercentennial" (250th anniversary) of the marriage of John and Abigail Adams, who were by far the coolest couple of the founding era. &nbsp;Today, several historical societies, to include the <a href="http://www.abigailadamsbirthplace.com/">Abigail Adams Historical Society</a>, the <a href="http://www.nps.gov/adam/index.htm">Adams National Historical Park</a>, and the <a href="http://www.firstchurchweymouth.webs.com/">First Church in Weymouth</a> will be celebrating this historical event in a variety of ways to include a complete reenactment of the Adams wedding!<br /><br />For anyone who has studied the American Revolution and the lives of the key founders in particular, you are more than familiar with the relationship between John and Abigail Adams. &nbsp;Their bond ran much deeper than husband and wife. They were each other's closest confidants. Each relied on the other in a way that no other "founding couple" ever did. Their vast collection of correspondence with one another is a treasure trove for all Americans to enjoy. For historians today, John and Abigail Adams are authentic and "accessible" in a way that other Founding Fathers are not. &nbsp;And in the fifty four years they had together, John and Abigail Adams forged a bond that would easily rival that of Romeo and Juliet, Mork and Mindy, or Sonny and Cher!<br /><br />Below are a few small excerpts from some of my favorite letters between John and Abigail Adams during their courtship years. You can access all of their surviving correspondence by <a href="http://www.masshist.org/digitaladams/archive/letter/">clicking here</a>:<br /><br />---------------------------------------------------------------------------------------<br /><div style="text-align: center;">ABIGAIL SMITH to JOHN ADAMS: MAY 9, 1764</div><br /><div class="dateline" style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px; font-weight: bold;">Weymouth&nbsp;<span title="1764-05-09">May. th 9 1764</span></div><div style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px; margin-bottom: 1em; margin-top: 1em;"><span style="color: red;">Welcome, Welcome thrice welcome is&nbsp;<span class="name" title="John Adams (1735-1826). Used the alias &quot;Lysander&quot; (a Spartan commander from ancient history) in some of his early correspondence with Abigail Smith Adams.">Lysander</span>&nbsp;to Braintree, but ten times more so would he be at Weymouth, whither you are&nbsp;<span title="afraid">affraid</span>&nbsp;to come. -- Once it was not so. May not I come and see you, at least look&nbsp;<span title="through">thro</span>&nbsp;a window at you? Should you not be glad to see your&nbsp;<span class="name" title="Abigail (Smith) Adams. Used the alias &quot;Diana&quot; (a figure from classical mythology) in some of her early correspondence with John Adams.">Diana</span>? I flatter myself you would.</span></div><div style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px; margin-bottom: 1em; margin-top: 1em;"><span style="color: red;">[...]</span></div><div style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px; margin-bottom: 1em; margin-top: 1em;"><span style="background-color: transparent;"><span style="color: red;">As to a neglect of Singing, that I acknowledg to be a Fault which if posible shall not be complaind of a second time, nor should you have had occasion for it now, if I had not a voice harsh as the screech of a peacock. The Capotal fault shall be rectified, tho not with any hopes of being lookd upon as a Beauty, to appear agreeable in the Eyes of Lysander, has been for Years past, and still is the height of my ambition. The 5th fault, will endeavour to amend of it, but you know I think that a gentleman has no business to concern him self about the Leggs of a Lady, for my part I do not apprehend any bad effects from the practise, yet since you desire it, and that you may not for the future trouble Yourself so much about it, -- will reform. The sixth and last can be cured only by a Dancing School. -- But I must not write more. I borrow a hint from you, therefore will not add to my faults that of a tedious Letter -- a fault I never yet had reason to complain of in you, for however long, they never were otherways than agreeable to your own&nbsp;</span></span><br /><span style="background-color: transparent;"><span style="color: red;"><br /></span></span><span style="background-color: transparent;"><span style="color: red;">&nbsp;A. Smith</span></span><br /><br /><div style="text-align: center;">JOHN ADAMS to ABIGAIL SMITH: SEPTEMBER 30, 1764</div><div style="margin-bottom: 1em; margin-top: 1em;"><span style="color: blue;">I have this Evening been to see the Girl. -- What Girl? Pray, what Right have you to go after Girls? -- Why, my Dear, the Girl I mentioned to you, Miss Alice Brackett. But Miss has hitherto acted in the Character of an House-Keeper, and her noble aspiring Spirit had rather rise to be a Wife than descend to be a Maid.</span></div><div style="margin-bottom: 1em; margin-top: 1em;"><span style="color: blue;">To be serious, however, she says her Uncle, whose House she keeps cannot possibly spare her, these two Months, if then, and she has no Thoughts of leaving him till the Spring, when she intends for Boston to become a Mantua Maker.</span></div><div style="margin-bottom: 1em; margin-top: 1em;"><span style="color: blue;">[...]</span></div><div style="margin-bottom: 1em; margin-top: 1em;"><span style="background-color: transparent;"><span style="color: blue;">Tomorrow Morning I embark for Plymouth -- with a (fowl) disordered stomach, a pale Face, an Aching Head and an Anxious Heart. And What Company shall I find there? Why a Number of bauling Lawyers, drunken Squires, and impertinent and stingy Clients. If you realize this, my Dear, since you have agreed to run fortunes with me, you will submit with less Reluctance to any little Disappointments and Anxieties you may meet in the Conduct of your own Affairs.&nbsp;</span></span><br /><span style="background-color: transparent;"><span style="color: blue;"><br /></span></span><span style="background-color: transparent;"><span style="color: blue;">I have a great Mind to keep a Register of all the stories, Squibbs, Gibes, and Compliments, I shall hear thro the whole Week. If I should I could entertain you with as much Wit, Humour, smut, Filth, Delicacy, Modesty and Decency, tho not with so exact Mimickry, as a certain Gentleman did the other Evening. Do you wonder, my Dear, why that Gentleman does not succeed in Business, when his whole study and Attention has so manifestly been engaged in the nobler Arts of smutt, Double Ententre, and Mimickry of Dutchmen and Negroes? I have heard that Imitators, tho they imitate well, Master Pieces in elegant and valuable Arts, are a servile Cattle. And that Mimicks are the lowest Species of Imitators, and I should think that Mimicks of Dutchmen and Negroes were the most sordid of Mimicks. If so, to what a Depth of the Profound have we Page 4 page image View larger image plunged that Gentlemans Character. Pardon me, my dear, you know that Candour is my Characteristick-as it is undoubtedly of all the Ladies who are entertained with that Gents Conversation.&nbsp;</span></span><br /><span style="background-color: transparent;"><span style="color: blue;"><br /></span></span><span style="background-color: transparent;"><span style="color: blue;">Oh my dear Girl, I thank Heaven that another Fortnight will restore you to me -- after so long a separation. My soul and Body have both been thrown into Disorder, by your Absence, and a Month of two more would make me the most insufferable Cynick, in the World. I see nothing but Faults, Follies, Frailties and Defects in any Body, lately. People have lost all their good Properties or I my justice, or Discernment.</span></span><br /><span style="background-color: transparent;"><br /></span><br /><div style="text-align: center;"><span style="background-color: transparent;"><span style="background-color: transparent;">ABIGAIL SMITH to JOHN ADAMS: APRIL 20,1764</span></span></div></div></div><b>Fryday Morning April th 20</b><br /><br /><span style="color: red;">What does it signify, why may not I visit you a Days as well as Nights? I no sooner close my Eyes than some invisible Being, swift as the Alborack of Mahomet, bears me to you. I see you, but cannot make my self visible to you. That tortures me, but it is still worse when I do not come for I am then haunted by half a dozen ugly Sprights. One will catch me and leep into the Sea, an other will carry me up a precipice (like that which Edgar describes to Lear,) then toss me down, and were I not then light as the [illegible] Gosemore I should shiver into atoms -- an other will be pouring down my throat stuff worse than the witches Broth in Macbeth. -- Where I shall be carried next I know not, but I had rather have the small pox by inoculation half a dozen times, than be sprighted about as I am. What say you can you give me any encouragement to come? By the time you receive this hope from experience you will be able to say that the distemper is but a triffle. Think you I would not endure a trife for the pleasure of seeing Lysander, yes were it ten times that triffle I would. -- But my own inclinations must not be followed -- to Duty I sacrifice them. Yet O my Mamma forgive me if I say, you have forgot, or never knew -- but hush. -- And do you Lysander excuse me that something I promis'd you, since it was a Speach more undutifull than that which I Just now stop'd my self in -- for the present good by.&nbsp;</span><br /><br /><b>Fryday Evening&nbsp;</b><br /><br />&nbsp;<span style="color: red;">I hope you smoke your Letters well, before you deliver them. Mamma is so fearful least I should catch the distemper, that she hardly ever thinks the Letters are sufficently purified. Did you never rob a Birds nest? Do you remember how the poor Bird would fly round and round, fearful to come nigh, yet not know how to leave the place -- just so they say I hover round Tom whilst he is smokeing my Letters.&nbsp;</span><br /><span style="color: red;"><br /></span><span style="color: red;">&nbsp;But heigh day Mr. whats your Name? -- who taught you to threaten so vehemently "a Character besides that of critick, in which if I never did, I always hereafter shall fear you." Thou canst not prove a villan, imposible. I therefore still insist upon it, that I neither do, nor can fear thee. For my part I know not that there is any pleasure in being feard, but if there is, I hope you will be so generous as to fear your Diana that she may at least be made sensible of the pleasure.&nbsp;</span><br /><span style="color: red;"><br /></span><span style="color: red;">Mr. Ayers will bring you this Letter, and the Bag. Do no [t] repine -- it is fill'd with Balm. Here is Love, respects, regards, good wishes -- a whole waggon load of them sent you from all the good folks in the Neighbourhood. To morrow makes the 14th Day. How many more are to come? I dare not trust my self with the thought. Adieu. Let me hear from you by Mr. Ayers, and excuse this very bad writing, if you had mended my pen it would have been better, once more adieu. Gold and Silver have I none, but such as I have, give I unto thee -- which is the affectionate Regard of Your&nbsp;</span><br /><span style="color: red;"><br /></span><span style="color: red;">&nbsp;A. Smith</span><br /><br /><div style="text-align: center;">JOHN ADAMS to ABIGAIL SMITH: OCTOBER 4, 1762</div><br /><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 16px; font-weight: bold;"><br /></span><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 16px;"><span style="color: blue;">Miss Adorable</span></span><br /><div style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px; margin-bottom: 1em; margin-top: 1em;"><span style="color: blue;">By the same&nbsp;<span title="Token">Token</span>&nbsp;that the Bearer hereof&nbsp;<span title="sat">satt</span>&nbsp;up with you last night I hereby order you to give him, as many Kisses, and as many Hours of your Company after 9 O'Clock as he shall please to Demand and charge them to my Account: This Order, or Requisition call it which you will is in Consideration of a similar order Upon Aurelia for the like&nbsp;<span title="favor">favour</span>, and I presume I have good Right to draw upon you for the Kisses as I have given two or three Millions at least, when one has been received, and of Consequence the Account between us is immensely in&nbsp;<span title="favor">favour</span>&nbsp;of yours,</span></div><div style="background-color: white; font-family: &quot;Times New Roman&quot;, serif; font-size: 16px;"><span class="name" title="John Adams (1735-1826)"><span style="color: blue;">John Adams</span></span><br /><span class="name" title="John Adams (1735-1826)"><span style="color: blue;"><br /></span></span></div>http://hartbrad.blogspot.com/2014/10/john-and-abigail-adams-250-years-strong.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-4354383029977942070Fri, 24 Oct 2014 11:16:00 +00002015-08-16T00:37:50.015-06:00Biblical ArgumentsIslamJudaismMelchizedekMormonismPriesthoodWho Was Melchizedek?<div class="separator tr_bq" style="clear: both; text-align: center;"><a href="http://1.bp.blogspot.com/-Ih3FBcfN9AM/VEC89tDO9DI/AAAAAAAAF-w/d8w_0pPF22I/s1600/melch.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="265" src="http://1.bp.blogspot.com/-Ih3FBcfN9AM/VEC89tDO9DI/AAAAAAAAF-w/d8w_0pPF22I/s1600/melch.jpg" width="400" /></a></div>For anyone who has read the Bible, particularly the Hebrew Bible (a.k.a. Old Testament), chances are you remember the long lists of names and genealogies that drone on seemingly forever.&nbsp;These are the parts of the Bible that most people skip over because...well...they seem boring, pointless and make us want to throw the Bible at the cat or dog.&nbsp; And for the most part, you don't need to be a Bible scholar to recognize the fact that most of these names are of individuals who don't matter to the Bible story and have no real importance to Christian or Jewish theology.&nbsp; I mean, does it really matter that the <a href="https://www.lds.org/scriptures/ot/gen/10.3?lang=eng#2">Sons of Gomer</a> are Ashkenaz, Riphath and Togarmah!?!<br /><br />But every once in a while the Bible does briefly reference a name of an individual who actually played an extremely significant role in the development of Jewish and Christian theology. Enoch, for example, is only mentioned briefly in the Hebrew Bible (he's mentioned much more in the New Testament actually) as being a man who "walked with God." &nbsp;Or what about the <a href="https://www.lds.org/scriptures/ot/judg/3.12-30?lang=eng#11">tale of Ehud</a>, the coolest ninja in the world who single-handedly killed Eglon, the evil, fat-ass Moabite king. And let us not forget about dear ol' <a href="https://www.lds.org/scriptures/ot/2-chr/22?lang=eng">Queen Athaliah</a>, whose six-year reign ended with the attempted assassination of all her grandchildren (to destroy the royal blood line of David) and reintroduced the worship of Baal into Jerusalem. Yes, the Bible is indeed full of random and obscure characters, who though not much is said about them, play a critical role in the development of both Judaism and Christianity.<br /><br />One such character is Melchizedek, the "King of Salem." &nbsp;From the Hebrew Bible (Old Testament), we are told that Melchizedek was, "the priest of the most high God" (<a href="https://www.lds.org/scriptures/ot/gen/14.18?lang=eng#17">Genesis 14:18</a>) to whom Abraham paid his tithes. &nbsp;The only other reference to Melchizedek in the Hebrew Bible is found in Psalms 110:4, which states:<br /><blockquote class="tr_bq"><i>The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.</i></blockquote>From these verses we can only glean a few tidbits of information on who Melchizedek was and why he was so important. For Abraham to pay tithes to Melchizedek suggests that Abraham considered himself subordinate to this "King of Salem." &nbsp;And as Psalms states, the "order of Melchizedek" suggests that more than one individual has claimed the priestly rights/titles/status as the figure mentioned in Genesis 14. <br /><br />Still, none of this tells us much about <i>who </i>Melchizedek ultimately was, or if he was even a singular individual. &nbsp;After all, many Christian scholars protest that the name <i>Melchizedek </i>is more of a title than it is a person's name, or that it might be the <a href="http://www.cgg.org/index.cfm/fuseaction/library.sr/ct/hwa/k/745/mystery-melchizedek-solved.htm">preincarnate Christ</a>. &nbsp;After all, <i>Melchizedek </i>literally means &nbsp;"my king (is) righteous(ness)" or "King of Peace." &nbsp;Wasn't Jesus also referred to as the "Prince of Peace?" And as we learn from <a href="https://www.lds.org/scriptures/nt/heb/5.5-6?lang=eng#4">Hebrews 5:5-6</a>, Jesus himself is identified as being a "high priest" after this order:<br /><blockquote class="tr_bq"><i>So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. &nbsp;As he saith also in another place, Thou art a priest for ever after the order of Melchisedec.</i></blockquote>Is it possible that the Melchizedek mentioned in the Hebrew Bible could be one in the same person as the Melchizedek spoken of by Paul in his letter to the Hebrews?<br /><br />While some may argue that this supposed link between Jesus and Melchizedek is proof that they are one in the same being, I believe it can be made quite clear that Jesus and Melchizedek are two very different people but of the same priesthood order (or authority). &nbsp;In other words, Melchizedek (of the Hebrew Bible) is a foreshadowing (like many other things found in the Hebrew Bible) of the Supreme High Priest, who is Jesus Christ. <br /><br />A good illustration of how Melchizedek served as a foreshadowing of Christ comes from the Nag Hammadi Papers. &nbsp;These documents (found in upper Egypt in 1945), which date back to at least the 1st century A.D., contain a number of Gnostic writings that touch on some of the typical Christian debates of that time period. &nbsp;Included in this treasure trove of writings is the <a href="http://gnosis.org/naghamm/melchiz.html">following on Melchizedek</a>:<br /><blockquote class="tr_bq"><i>And immediately, I arose, I, Melchizedek...and I will not cease, from now on, forever, O Father of the All, because you have had pity on men, and you have sent the angel of light...When he came, he caused me to be raised up from ignorance, and (from) the fructification of death to life. <b>For I have a name: I am Melchizedek, the Priest of God Most High</b>; I know that it is I who am truly the <b>image of the true High-Priest of God Most High</b>...I shall pronounce my name as I receive baptism now (and) forever, (as a name) among the living (and) holy names, and (now) in the waters. Amen.</i></blockquote>Note how Melchizedek (who refers to himself as "I") references the "angel of light" who caused [him] to be raised up from ignorance [and] death." &nbsp;We see in this text that Melchizedek sees himself as a foreshadowing of Christ who is the "true High-Priest of God Most High." Melchizedek had only received "the image" of the "true High-Priest." <br /><br />The Zohar adds a measure of clarity on how Melchizedek conducted himself as High Priest. Like many other prophets, Melchizedek's labors served to divide the righteous from the unrighteous, as any "Priest of the Most High God" would be expected to do:<br /><blockquote class="tr_bq"><i>Hence in the days of Abram MELCHIZEDEK KING OF SALEM (salem = completeness), i.e. God whose throne was then established in its place and whose sovereignty therefore became complete, brought out bread and wine i.e. produced the appropriate food for the whole world, and did not withhold blessing from all the world; from the upper grades he brought forth food and blessings for all the worlds. AND HE WAS A PRIEST TO THE MOST HIGH GOD, the whole thus being in the most perfect order; to show that as the wicked upset the world and cause blessing to be withheld, so the righteous bring blessing to the world and for their sakes all its inhabitants are blessed. And he gave him a tenth of all to wit, of those blessings which issue from “all”, the source of all the blessings which descend upon the world. According to another explanation, God gave Abram a tenth </i>(The Zohar, Yeshivat Kol Yehudah, vol. 1, Pp. 262).</blockquote>From both the Zohar and Biblical accounts, it is clear that Melchizedek was a divisive character, who rebuked the wicked and praised the righteous. &nbsp;Add to it the following passage from the <a href="https://www.lds.org/scriptures/bofm/alma/13.14-18?lang=eng#13">world of Mormon theology</a>:<br /><blockquote class="tr_bq"><i>Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever. And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth par of all he possessed. &nbsp;Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a <b>TYPE OF HIS ORDER</b>, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord. &nbsp;Now this Melchizedek was king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness; But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did <b>PREACH REPENTANCE UNTO HIS PEOPLE</b>. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the <b>PRINCE OF PEACE</b>, for he was the King of Salem; and he did reign under his father </i>(my emphasis).</blockquote>Note how Melchizedek is a "type" of the "order" of Christ and that his people called him "the Prince of Peace." &nbsp;Again, Melchizedek served to foreshadow Christ, they were NOT the same person.<br /><br />Any further doubt that Jesus and Melchizedek are the same person is smashed to pieces by Paul, who clearly speaks of how Melchizedek is a foreshadowing of Christ in <a href="https://www.lds.org/scriptures/nt/heb/7?lang=eng">Hebrews, Chapter 7</a>:<br /><blockquote style="background: rgba(255, 255, 255, 0.00784314); border: 0px; font-stretch: normal; line-height: 22px; margin-bottom: 20px; padding: 0px; vertical-align: baseline;"><span style="font-family: inherit;"><i><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">1&nbsp;</span>For this Melchisedec, king of Salem,&nbsp;priest&nbsp;of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him;<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">2&nbsp;</span>To whom also Abraham gave a&nbsp;tenth&nbsp;part of all; first being by interpretation King of&nbsp;righteousness, and after that also King of Salem, which is, King of peace;<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">3&nbsp;</span>Without&nbsp;father, without mother, without descent, having neither&nbsp;beginning&nbsp;of days, nor end of life; but <b>made like unto the Son of God</b>; abideth a&nbsp;priest&nbsp;continually.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">4&nbsp;</span>Now consider how great this man&nbsp;<span class="clarityWord" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">was,</span>&nbsp;unto whom even the patriarch&nbsp;Abraham gave the tenth of the spoils.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">5&nbsp;</span>And verily they that are of the sons of&nbsp;Levi, who receive the office&nbsp;of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">6&nbsp;</span>But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">7&nbsp;</span>And without all contradiction the less is blessed of the better.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">8&nbsp;</span>And here men that die receive tithes; but there he&nbsp;<span class="clarityWord" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">receiveth them,</span>&nbsp;of whom it is witnessed that he liveth.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">9&nbsp;</span>And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">10&nbsp;</span>For he was yet in the loins of his father, when Melchisedec met him.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">11&nbsp;</span>If therefore&nbsp;perfection&nbsp;were by the&nbsp;Levitical priesthood, (for under it the people received the law,) what further need&nbsp;<span class="clarityWord" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">was there&nbsp;</span>that another priest should rise after the <b>order of Melchisedec</b>, and not be called after the order of Aaron?<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">12&nbsp;</span>For the&nbsp;priesthood&nbsp;being changed, there is made of necessity a change also of the law.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">13&nbsp;</span>For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">14&nbsp;</span>For&nbsp;<span class="clarityWord" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">it is</span>&nbsp;evident that our Lord sprang out of&nbsp;Juda; of which tribe Moses spake nothing concerning priesthood.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">15&nbsp;</span>And it is yet far more evident: for that after <b>the similitude of Melchisedec there ariseth another priest</b>,<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">16&nbsp;</span>Who is made, not after the law of a&nbsp;carnal&nbsp;commandment, but after the power of an endless life.<br /><span class="verse" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px 1px 0px 0px; padding: 0px; vertical-align: baseline;">17&nbsp;</span>For he testifieth, Thou&nbsp;<span class="clarityWord" style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;">art</span>&nbsp;a priest for ever after the <b>order of Melchisedec</b>.</i></span></blockquote>Verse 3 is of particular note, since it employs the phrase "made like unto." In the Greek Septuagint, the verb "aphomioo" is used in this context. &nbsp;And as Professor D.W. Burdick points out:<br /><blockquote class="tr_bq"><i>The verb "aphomoioo" always assumes two distinct and separate identities, one of which is a copy of the other. &nbsp;Thus, Melchizedek and the Son of God are represented as two separate persons, the first of which resembles the second"</i> ("Melchizedek," The International Standard Bible Encyclopedia - Revised, G.W. Bromiley, vol. 3, Pp. 313).</blockquote>From these verses (and the other sources mentioned above) the haze over Melchizedek begins to clear. &nbsp;Melchizedek is not Jesus, nor is he a messianic figure. &nbsp;He is a foreshadowing of Christ who is to come. &nbsp;The "Order of Melchizedek," which has been mentioned several times in several of the aforementioned references, is therefore a holy calling given through priesthood (see what Paul said on the matter in the scripture reference above). &nbsp;Interestingly enough, the world of Mormon theology has <a href="https://www.lds.org/scriptures/dc-testament/dc/107.1-5?lang=eng#primary">this to say on the matter</a>:<br /><blockquote class="tr_bq"><i>There are, in the church, two priesthoods, namely, the Melchizedek and Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood is because Melchizedek was such a great high priest. Before his day it was called the Holy Priesthood, after the Order of the Son of God. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that priesthood after Melchizedek, or the Melchizedek Priesthood. All other authorities or offices in the church are appendages to this priesthood.</i></blockquote>This sort of explanation fits with what we know about Melchizedek from the sources available to us. Melchizedek was the best of men. He was a foreshadowing of Jesus Christ, who was to come. Melchizedek was a champion of peace and a king over a holy land (some scholars believe his Kingdom of <b>Salem</b> was the precursor to Jeru<b>SALEM</b>). Though very little can be found in the Bible on his life, other sources help to augment the story and fill in the missing pieces. &nbsp;And what we are left with is a picture of a man who was indeed a foreshadowing of Christ...a Prince of Peace. <br /><br />http://hartbrad.blogspot.com/2014/10/who-was-melchizedek.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-483546040955827475Wed, 22 Oct 2014 22:00:00 +00002014-10-22T16:07:31.974-06:00American ColonizationAndrew JacksonJames MonroeMexicoNative AmericansBirth of the Monroe Doctrine<a href="http://1.bp.blogspot.com/_IyV9T_OlUro/SxbTTXRL-qI/AAAAAAAACZQ/G1-k30xMa5I/s1600-h/American_progress.JPG" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img alt="" border="0" src="http://1.bp.blogspot.com/_IyV9T_OlUro/SxbTTXRL-qI/AAAAAAAACZQ/G1-k30xMa5I/s200/American_progress.JPG" id="BLOGGER_PHOTO_ID_5410744331949308578" style="cursor: hand; cursor: pointer; float: left; height: 148px; margin: 0 10px 10px 0; width: 200px;" /></a>On this day in 1823, President James Monroe outlined his famous doctrine (which eventually became known as the Monroe Doctrine) opposing European expansion into the western part of North America. Before Congress, Monroe gave a passionate speech condemning any and all European exploration of western lands and called for a renewed commitment to American settlement into the west:<br /><blockquote><em><span class="Apple-style-span" style="color: #000099;">In the discussions to which this interest has given rise, and in the arrangements by which they may terminate, the occasion has been deemed proper for asserting as a principle in which rights and interests of the United States are involved, that the American continents, by the free and independent condition which they have assumed and maintain, are henceforth not to be considered as subjects for future colonization by any European power. . . . We owe it, therefore, to candor and to the amicable relations existing between the United States and those powers to declare that we should consider any attempt on their part to extend their system to any portion of this hemisphere as dangerous to our peace and safety. With the existing colonies or dependencies of any European power we have not interfered and shall not interfere. But with the governments who have declared their independence and maintain it, and whose independence we have, on great consideration and on just principles, acknowledged, we could not view any interposition for the purpose of oppressing them or controlling in any other manner their destiny by any European power in any other light than as the manifestation of an unfriendly disposition toward the United States.</span></em></blockquote>As we all know, western expansion became a pillar of American strength throughout the 19th century. To "Go West" was as American a concept as apple pie. With that said, we would do well to remember that President James Monroe's passionate determination to safeguard western expansion from the clutches of European "invasion" was a bold pronouncement for that time. It may seem commonplace for us today, but it wasn't for the people of his day.<br /><br />And as wonderful as Western expansion may have been for early Americans, it was a complete disaster for other groups, Native Americans in particular. &nbsp;What became known as "Manifest Destiny" in the eyes of Americans was nothing more than a fancy way of saying "conquest" for Native American tribes, who found themselves being continuously pushed further west. &nbsp;"Manifest Destiny" would eventually be used to justify war with Mexico (which, in reality, was one of the most unjustifiable wars in American history), along with other atrocities like the "Trail of Tears."<br /><br />Of course, not all of the blame can or should be placed at the feet of James Monroe, who in my opinion is one of our most underrated presidents ever. Many other leaders (and lay folk) carry much of the responsibility for causing so much pain to Native Americans that, in some respects, remains to this day (President Andrew Jackson certainly comes to mind). http://hartbrad.blogspot.com/2014/10/birth-of-monroe-doctrine.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-8271147940183705677Sat, 18 Oct 2014 06:18:00 +00002014-10-18T02:34:58.738-06:00African AmericansEnglandHinduismHistoriographyIndiaWomenThe Forgotten Half: Women of the British Empire<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-vDTPDufQF_Q/VEH8eodfmDI/AAAAAAAAF_A/nRygHeO3WNc/s1600/british.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-vDTPDufQF_Q/VEH8eodfmDI/AAAAAAAAF_A/nRygHeO3WNc/s1600/british.jpg" height="305" width="400" /></a></div>The European continent is home to&nbsp;one of the richest and most diverse&nbsp;cultures in world history.<span style="mso-spacerun: yes;">&nbsp; </span>It has been at the forefront of tremendous change and influence that has both blessed and cursed millions throughout the world.<span style="mso-spacerun: yes;">&nbsp; One of the most influential of all these nations is the little island to the north known as&nbsp;</span><st1:country-region w:st="on"><st1:place w:st="on">Great Britain.</st1:place></st1:country-region><span style="mso-spacerun: yes;">&nbsp;</span>Few would have thought that what started as a relatively small nation would eventually become one of the largest empires in world history<span style="mso-spacerun: yes;"> y</span>et for all its achievements and conquests, the <st1:place w:st="on">British Empire</st1:place>is still greatly misunderstood.<span style="mso-spacerun: yes;">&nbsp; </span>Throughout the course of early historiography, the <st1:place w:st="on">British Empire</st1:place> has been seen and understood through the lenses of male-domination and masculinity.<span style="mso-spacerun: yes;">&nbsp; </span>Rarely if ever is the role of women mentioned within the historiography of the <st1:place w:st="on">British Empire</st1:place>.<span style="mso-spacerun: yes;">&nbsp; </span>One would think that such an oversight would be foolish, being that half of a given population is essentially discarded.<span style="mso-spacerun: yes;">&nbsp; </span>Yet despite this massive oversight, the role of women in the British Empire is paramount to the understanding of how <st1:country-region w:st="on"><st1:place w:st="on">Britain</st1:place></st1:country-region> managed to succeed as an empire.<span style="mso-spacerun: yes;">&nbsp; </span>Though often overlooked, British women played an essential role in the empire by protecting family life, maintaining British culture, and preaching Christian values in the colonies.<span style="mso-spacerun: yes;">&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp; </span><br /><br />During the early years of colonization, British women played a very small role in the founding of colonies.<span style="mso-spacerun: yes;">&nbsp; </span>In fact, women were rarely seen in many of <st1:country-region w:st="on"><st1:place w:st="on">Britain</st1:place></st1:country-region>’s earliest colonies.<span style="mso-spacerun: yes;">&nbsp; </span>In <st1:city w:st="on"><st1:place w:st="on">Jamestown</st1:place></st1:city>for example, the first settlers were exclusively men, being that the most urgent need was for skilled “manly” labor.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Once women began arriving in the various American colonies, most were obligated to suffer under the practice of indentured servitude.<span style="mso-spacerun: yes;">&nbsp; </span>Those who were free, however, married young and began families as soon as possible.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>In <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, women again were not to be found amongst the earliest colonizers.<span style="mso-spacerun: yes;">&nbsp; </span>In fact, early British colonizers preferred the absence of European women.<span style="mso-spacerun: yes;">&nbsp; </span>They believed that relationships between British men and Indian women actually aided in bridging the gap between the two cultures.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>The presence of British women (in their eyes) would only hurt that balance.<span style="mso-spacerun: yes;">&nbsp; </span>The basic rule for women, in terms of British colonization, was that where rule and conquest were the goals, women were a hindrance.<span style="mso-spacerun: yes;">&nbsp; </span>Where settlement and colonization were the aspirations, women were beneficial.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></a><br /><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">When women finally did make their way to the colonies, their arrival was often met with hesitation and concern.<span style="mso-spacerun: yes;">&nbsp; </span>Though the arrival of women helped to establish and secure British the family culture, it also ushered in an era in which men longed for the “good old days” of concubinage with native women.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>No longer were the British men free to mingle with indigenous women, as they had been accustomed.<span style="mso-spacerun: yes;">&nbsp; </span>This change, however, ushered in a new day for British colonizers.<span style="mso-spacerun: yes;">&nbsp; </span>British women brought to the colonies the established customs of European family values.<span style="mso-spacerun: yes;">&nbsp; </span>In turn, women worked to spread such values by networking with one another in their respective colonies.<span style="mso-spacerun: yes;">&nbsp; </span>As one women stated, “An Indian household can no more be governed peacefully, without dignity and prestige, than an Indian empire.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>In short, women strongly embraced the idea that to secure a British-style home within the colonies was the surest way to secure the empire as a hole.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">Life was not easy for the majority of British colonial women.<span style="mso-spacerun: yes;">&nbsp; </span>Leaving one’s home, though exciting, was tremendously stressful as well.<span style="mso-spacerun: yes;">&nbsp; </span>To make matters more difficult, women that entered the colonial world found themselves in more mundane activities than those of men.<span style="mso-spacerun: yes;">&nbsp; </span>As one historian points out, “The colonial world was definitely a man’s world, and women were not allowed to play a meaningful role in it except as petty traders and farmers.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>To help secure the British family structure within the colonies, women worked tirelessly and received little recognition for their efforts.<span style="mso-spacerun: yes;">&nbsp; </span>Within the walls of their homes, women labored as homemakers, wives and mothers.<span style="mso-spacerun: yes;">&nbsp; </span>They were responsible for almost all of the behind the scenes activities that helped to maintain a typical British family.<span style="mso-spacerun: yes;">&nbsp; </span>Whether in the Caribbean, <st1:country-region w:st="on">India</st1:country-region> or <st1:place w:st="on">Africa</st1:place>, European women faced the every day struggles that were expected on a “proper” British woman.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">As difficult as life may have been as a colonist, it was not without some benefits.<span style="mso-spacerun: yes;">&nbsp; </span>Upon their arrival, many British women were quickly taken as wives.<span style="mso-spacerun: yes;">&nbsp; </span>Since the population of men in a colony was usually twice that of women, many women who came to work in the colonies were quickly married to a willing male.<span style="mso-spacerun: yes;">&nbsp; </span>Their marriage actually proved beneficial, since fewer jobs were available in the colonies than back home.<span style="mso-spacerun: yes;">&nbsp; </span>In fact, fewer women worked outside the home in the colonies than in <st1:country-region w:st="on"><st1:place w:st="on">Britain</st1:place></st1:country-region>.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Though not typically working outside the home, colonial women found themselves with more than enough to keep them busy.<span style="mso-spacerun: yes;">&nbsp; </span>The daily tasks of maintaining the home and rearing children were extremely time-consuming.<span style="mso-spacerun: yes;">&nbsp; </span>Fortunately, many colonial women also enjoyed a more luxurious life than their counterparts back home.<span style="mso-spacerun: yes;">&nbsp; </span>A typical middle class family could afford three to six servants in the colonies, whereas back in <st1:country-region w:st="on"><st1:place w:st="on">Britain</st1:place></st1:country-region> they could only afford one if they were lucky.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></a></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">As pleasant as life might have been for some colonial women, it would be a gross overstatement to say that all women shared in the joy.<span style="mso-spacerun: yes;">&nbsp; </span>The reality of colonial life for many women was far from blissful.<span style="mso-spacerun: yes;">&nbsp; </span>For some, the hope for a family of their own was shattered by the horrors of reality.<span style="mso-spacerun: yes;">&nbsp; </span>While trying to escape the struggles of life back home, many women were forced to make their living in the various colonies as prostitutes.<span style="mso-spacerun: yes;">&nbsp; </span>The sex slave trade that grew in the British colonies reached staggering levels.<span style="mso-spacerun: yes;">&nbsp; </span>Some women were even forced to average four customers a night, which provided tremendous revenue for the various brothels.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>One can only imagine the struggles of such a life.<span style="mso-spacerun: yes;">&nbsp; </span>The difficulties that accompanied this type of a lifestyle must have been appalling.<span style="mso-spacerun: yes;">&nbsp; </span>In the male-dominated society that was the <st1:place w:st="on">British Empire</st1:place>, women were often seen (and trafficked) as expendable commodities.<span style="mso-spacerun: yes;">&nbsp; </span>Clearly life as a colonial woman was not as easy as hoped.<span style="mso-spacerun: yes;">&nbsp; </span>Whether working behind the scenes as a housewife or forced to endure the vile conditions as a sex slave, the efforts of colonial women were often forgotten, since women clearly took a back seat in such a society.</div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">Family life was only one of the many ways in which British colonial women were able to make an impact.<span style="mso-spacerun: yes;">&nbsp; </span>Along with the struggles that attend womanhood, was the pressure to maintain and cultivate British culture.<span style="mso-spacerun: yes;">&nbsp; </span>The idea of what it meant to be British was deeply rooted into the lifestyles of many of its citizens.<span style="mso-spacerun: yes;">&nbsp; </span>Not only did it carry the aura of superiority to others, but it also carried masculine overtones.<span style="mso-spacerun: yes;">&nbsp; </span>As Linda Colley put it, “Quite simply, we usually decide who we are by reference to who and what we are not.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>For British women, this meant protecting the British family system from the “corruption” and influence of native populations.<span style="mso-spacerun: yes;">&nbsp; </span>It also meant that women were taught to comply with the idea that a masculine <st1:place w:st="on">British Empire</st1:place> was the supreme goal.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">One example of the emphasis placed on spreading British culture was the establishment of Empire Day.<span style="mso-spacerun: yes;">&nbsp; </span>Celebrated on May 24 (the birthday of Queen <st1:state w:st="on"><st1:place w:st="on">Victoria</st1:place></st1:state>), Empire Day was a spectacle that was commemorated in nearly 6,000 schools across the empire.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Children across the empire were taught to glory in being British.<span style="mso-spacerun: yes;">&nbsp; </span>Young girls in particular could often be seen singing patriotic songs that celebrated soldiers, while young boys engaged in athletic and warrior patriotism games.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Such activities molded the minds of young boys and girls to embrace the idea of a masculine/warrior society, where women worshipped their fighting men from the sidelines. </div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;"><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-etdD7T7FPFc/VEIB580HjgI/AAAAAAAAF_Q/36yasJbvWhw/s1600/knickers.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-etdD7T7FPFc/VEIB580HjgI/AAAAAAAAF_Q/36yasJbvWhw/s1600/knickers.jpg" height="190" width="320" /></a></div>In the colonies, the expansion of British culture often grew into full-blown racism. Again, the concept of “Britishness” created an aura in which British citizens felt superior to indigenous people, based on their religion, customs and beliefs.<span style="mso-spacerun: yes;">&nbsp; </span>The British superiority complex was more than evident in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, where the ruling class was exclusively British.<span style="mso-spacerun: yes;">&nbsp; </span>Zareer Masani points out that during the mid 18<sup>th</sup> century, the British reserved all high offices of administration while, “The subordinate ranks of administration remained entirely Indian.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp;&nbsp; </span>By maintaining exclusive control of high offices, the <st1:place w:st="on">British Empire</st1:place> created yet another means by which British identity was shaped amongst the masses.<span style="mso-spacerun: yes;">&nbsp; </span>The belief in British superiority began to take a very strong hold in the hearts of its citizens.</div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">For women, this idea of British superiority was defended vigorously.<span style="mso-spacerun: yes;">&nbsp; </span>As the empire continued to branch out, women were quickly integrated into the expansion of British ideology.<span style="mso-spacerun: yes;">&nbsp; </span>As teachers, British women were able to help as educators in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>, where they worked hard to help “civilize” the local people.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>In <st1:place w:st="on">Africa</st1:place>, British women were also used to help educate and establish British culture in the area.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>For the most part, women took these responsibilities very serious, and were often sympathetic to the needs of the native peoples.<span style="mso-spacerun: yes;">&nbsp; </span>British women proved vital in relocating British culture to the colonies.<span style="mso-spacerun: yes;">&nbsp; </span>As Margaret Strobel states, “in the colonies, as in Britain, women were particularly responsible for carrying out these rituals…women’s work was to maintain the status of the family and preserve social boundaries between Europeans and indigenous people”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></span></a>In essence, women were the gatekeepers of British cultural norms.</div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">For all the good done by women in the colonies, there was still a level of xenophobia that permeated British colonials.<span style="mso-spacerun: yes;">&nbsp; </span>British women were quick to put their guard up in defense of their families.<span style="mso-spacerun: yes;">&nbsp; </span>Women even regularly feared the use of native wet nurses for their children, believing that, “the milk of a native woman should contaminate an English child’s character.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Women were also quick to point out the “savagery” of indigenous men, who were seen essentially as, “would-be rapists or seducers.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>As one African native put it, “The overall European policy in <st1:place w:st="on">Africa</st1:place> may be summed up in these two words: white supremacy.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>British men were quick to point out the iniquity that lurked if a “savage” was able to seduce a white woman.<span style="mso-spacerun: yes;">&nbsp; </span>In such cases, British leaders (who were men) failed to recognize any wrongdoing in relationships between European men and native women.<span style="mso-spacerun: yes;">&nbsp; </span>Clearly a double standard had been created.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">Along with the concern for the well being of their women, British men were quick to point out how their culture treated its women with much more respect.<span style="mso-spacerun: yes;">&nbsp; </span>According to the British intellectual James Mill, a society could be judged based on its treatment of women.<span style="mso-spacerun: yes;">&nbsp; </span>As Strobel points out, “In Mill’s view, the status of women progresses from low to high, associated with the evolution of ‘civilization.’”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Based on Mill’s estimation, the British felt vindicated in their assessment that they were more “civilized.”<span style="mso-spacerun: yes;">&nbsp; </span>The novel <i>Things Fall Apart</i> by Chinua Achebe provides a perfect example of this belief.<span style="mso-spacerun: yes;">&nbsp; </span>The story’s main character, Okonkwo, regularly beats his wives for mundane issues.<span style="mso-spacerun: yes;">&nbsp; </span>In one particular part, he even beats his wife Ojiugo for failing to have dinner ready.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>For the British, this would be ample evidence of their superiority, even though it would be reasonable to assume that even Britons were guilty of committing the same acts on their wives. </div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">Another important aspect of British culture was its religious convictions.<span style="mso-spacerun: yes;">&nbsp; </span>For the British, this was one of the major distinguishing factors that uniquely made them British.<span style="mso-spacerun: yes;">&nbsp; </span>As Linda Colley points out, Britons were able to unite more on the issue of their Protestant faith than on any other issue.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>For British women, this belief was passionately embraced, since women were traditionally the religious pulse of the family.<span style="mso-spacerun: yes;">&nbsp; </span>In their quest to follow God’s will, British women became zealous missionaries in the colonies.<span style="mso-spacerun: yes;">&nbsp; </span>Their yearning to convert and aid the various native populations made them powerful tools to the empire.<span style="mso-spacerun: yes;">&nbsp; </span>British women were active in establishing villages for runaway slaves, in protesting the ritual burning of native widows, and in seeking an end to the practice of clitoridectomy.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Female missionaries were also successful in areas like <st1:place w:st="on"><st1:country-region w:st="on">India</st1:country-region></st1:place>, where they were able to offer education to indigenous women and were able to effectively establish British customs.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">The efforts made by female missionaries convinced many of them that they were capable of branching out and helping even more people.<span style="mso-spacerun: yes;">&nbsp; </span>Women like Dr. Annie Besant, who led the Madras Theosophical Society, helped to inspire much of the nationalist movement in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region>.<span style="mso-spacerun: yes;">&nbsp; </span>She was able to inspire her followers to unite and, “seek common ground between Indian and European religious and cultural traditions.”<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Other women sought to break the patriarchal chains with which they were restrained.<span style="mso-spacerun: yes;">&nbsp; </span>To expand their ability to help, female missionaries in <st1:country-region w:st="on"><st1:place w:st="on">India</st1:place></st1:country-region> banded together to create the Ladies Association for the Promotion of Female Education Among the Heathen.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>Their goal was to create an organization that would convince the male colonial leaders that a women’s society could organize, convert, and sustain itself.<span style="mso-spacerun: yes;">&nbsp; </span>The measure met with limited success.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">The desire that European women had to branch out and help indigenous people of the various colonies was often met with ridicule, accusation and scorn.<span style="mso-spacerun: yes;">&nbsp; </span>In <st1:place w:st="on">Africa</st1:place> for example, female missionaries regularly bumped heads with their male superiors in the church.<span style="mso-spacerun: yes;">&nbsp; </span>The male-dominated British social structure had little time or patience to deal with women’s issues effectively.<span style="mso-spacerun: yes;">&nbsp; </span>In one particular instance, the experience of Mary Pigot is very telling of how conflicting male leaders could be with their female subordinates.<span style="mso-spacerun: yes;">&nbsp; </span>While running an orphanage in <st1:city w:st="on"><st1:place w:st="on">Calcutta</st1:place></st1:city>, Miss Pigot was criticized by her male superior, Rev. William Hastie, for how she chose to run the institution.<span style="mso-spacerun: yes;">&nbsp; </span>When Miss Pigot refused to submit to his authority, Rev. Hastie simply accused her of sexual immorality with an Indian man.<span style="mso-spacerun: yes;">&nbsp; </span>Miss Pigot was dragged through six years of legal proceedings, but finally found not guilty.<span style="mso-spacerun: yes;">&nbsp; </span>Despite making false accusations, Rev. Hastie was never reprimanded in any way.<a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 12pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[28]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;">&nbsp; </span>As difficult as things may have been for female missionaries, there is no doubt that their efforts helped numerous people in the various colonies of the Empire.<span style="mso-spacerun: yes;">&nbsp; </span>Their influence helped further the education of countless people within the Empire.<span style="mso-spacerun: yes;">&nbsp; </span></div><br /><div class="MsoNormal" style="margin: 0in 0in 0pt;">The <st1:place w:st="on">British Empire</st1:place> was a vast and diverse world.<span style="mso-spacerun: yes;">&nbsp; </span>For British women, it was a world that offered little recognition for their efforts, and even less praise for their contributions.<span style="mso-spacerun: yes;">&nbsp; </span>In the male-dominated culture that was <st1:country-region w:st="on"><st1:place w:st="on">Great Britain</st1:place></st1:country-region>, women took an unfortunate back seat, and their labors received virtually no praise as a result.<span style="mso-spacerun: yes;">&nbsp; </span>Despite the regrettable lack of appreciation for their efforts, British women have left a long-lasting imprint on the legacy of the <st1:place w:st="on">British Empire</st1:place>.<span style="mso-spacerun: yes;">&nbsp; </span>Through their efforts, British women were able to successfully protect and nurture their families, maintain and cultivate the British culture, and spread the message of Christianity.<span style="mso-spacerun: yes;">&nbsp; </span>Their assistance to the various indigenous populations within the British colonies deserves as much praise as the male missionaries enjoy.<span style="mso-spacerun: yes;">&nbsp; </span>For British women, it was their ability to overcome the chauvinistic atmosphere of male domination that permeated the <st1:place w:st="on">British Empire</st1:place>.<span style="mso-spacerun: yes;">&nbsp; </span>In the end, this is their greatest legacy.<span style="mso-spacerun: yes;">&nbsp;&nbsp;&nbsp;</span><span style="mso-spacerun: yes;">&nbsp;</span></div><br /><hr align="left" size="1" width="33%" /><!--[endif]--><br /><div style="mso-element: footnote-list;"><div id="ftn1" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[1]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Lawrence James, </span><i><span style="font-size: x-small;">The Rise And Fall of the British Empire</span></i><span style="font-size: x-small;"> (New York: St. Martin’s Griffin, 1994), 39-40.</span></div></div><div id="ftn2" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[2]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 38.</span></div></div><div id="ftn3" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[3]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Margaret Strobel, </span><i><span style="font-size: x-small;">European Women and the Second <st1:place w:st="on">British Empire</st1:place></span></i><span style="font-size: x-small;">(Indianapolis: Indiana University Press, 1991), 3. </span></div></div><div id="ftn4" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[4]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 2.</span></div></div><div id="ftn5" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[5]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 4.</span></div></div><div id="ftn6" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[6]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 17.</span></div></div><div id="ftn7" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[7]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> A. Adu Boahen, </span><i><span style="font-size: x-small;">African Perspectives on Colonialism</span></i><span style="font-size: x-small;"> (Baltimore, MD: John Hopkins University Press, 1987), 107.</span></div></div><div id="ftn8" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[8]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Margaret Strobel, 19.</span></div></div><div id="ftn9" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[9]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 19.</span></div></div><div id="ftn10" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[10]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 28-29.</span></div></div><div id="ftn11" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[11]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Linda Colley, “Britishness and Otherness: An Argument,” </span><i><span style="font-size: x-small;">Journal of British Studies</span></i><span style="font-size: x-small;">(October, 1992): 309-329.</span></div></div><div id="ftn12" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[12]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> </span><st1:place w:st="on"><st1:city w:st="on"><span style="font-size: x-small;">Lawrence</span></st1:city></st1:place><span style="font-size: x-small;"> James, 328.</span></div></div><div id="ftn13" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[13]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 329-330.</span></div></div><div id="ftn14" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[14]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Zareer Masani, </span><i><span style="font-size: x-small;">Indian Tales of the Raj</span></i><span style="font-size: x-small;"> (Los Angeles: University of California Press, 1987), 8.</span></div></div><div id="ftn15" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[15]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 71-72.</span></div></div><div id="ftn16" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[16]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> A. Adu Boahen, 104-106.</span></div></div><div id="ftn17" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[17]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;">Margaret Strobel, 13.</span></div></div><div id="ftn18" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[18]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 18.</span></div></div><div id="ftn19" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[19]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Zareer Masani, 55.</span></div></div><div id="ftn20" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[20]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;">Ndabanangi Sithole, </span><i style="mso-bidi-font-style: normal;"><span style="font-size: x-small;">Imperialism’s Benefits by an Anti-Imperialist African</span></i><span style="font-size: x-small;">, taken from the online packet. Chapter 9, page 253.<i style="mso-bidi-font-style: normal;"><o:p></o:p></i></span></div></div><div id="ftn21" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[21]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;">Margaret Strobel, 49.</span></div></div><div id="ftn22" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[22]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Chinua Achebe, </span><i><span style="font-size: x-small;">Things Fall Apart</span></i><span style="font-size: x-small;"> (New York: Random House Inc., 1959), 29-31.</span></div></div><div id="ftn23" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[23]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Linda Colley, 317.</span></div></div><div id="ftn24" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[24]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;">Margaret Strobel, 50-51. </span></div></div><div id="ftn25" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[25]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 53.</span><span style="mso-spacerun: yes;"><span style="font-size: x-small;">&nbsp; </span></span></div></div><div id="ftn26" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[26]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Zareer Masani, 78.</span></div></div><div id="ftn27" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[27]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;">Margaret Strobel, 53-54.</span></div></div><div id="ftn28" style="mso-element: footnote;"><div class="MsoFootnoteText" style="margin: 0in 0in 0pt;"><a href="file:///G:/My%20Work/Mesa%20State%20History%20Papers/British%20Empire%20Final.doc#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: &quot;Times New Roman&quot;; font-size: 10pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: &quot;Times New Roman&quot;; mso-fareast-language: EN-US;">[28]</span></span><!--[endif]--></span></span></a><span style="font-size: x-small;"> Ibid, 54.</span></div></div></div>http://hartbrad.blogspot.com/2014/10/the-forgotten-half-women-of-british.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-8703375877694439902Fri, 17 Oct 2014 20:59:00 +00002014-10-18T02:34:10.712-06:00American ColonizationFamous ExplorersMedieval HistoryMedieval ReligionDid the Irish "Discover" the New World? The Tale of St. Brendan<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-bXGwr078EFs/VECLD4lZreI/AAAAAAAAF-g/NYKpX8x7G8k/s1600/Brendan.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-bXGwr078EFs/VECLD4lZreI/AAAAAAAAF-g/NYKpX8x7G8k/s1600/Brendan.png" height="400" width="398" /></a></div>We are just a few days removed from Columbus Day, which celebrates the arrival of Christopher Columbus and crew to the "<st1:place w:st="on">New World</st1:place>" in 1492.&nbsp; Of course, any elementary school student can tell you that <st1:city w:st="on">Columbus</st1:city> was far from being the first person to land in the <st1:country-region w:st="on"><st1:place w:st="on">Americas</st1:place></st1:country-region>.&nbsp; History has proven that others (to include Viking Leif Erikson and possibly even the Chinese) arrived long before the hulls of <st1:city w:st="on">Columbus</st1:city>' Nina, Pinta and <st1:city w:st="on"><st1:place w:st="on">Santa Maria</st1:place></st1:city>ever&nbsp;touched American soil.&nbsp; <o:p></o:p><br /><br />History is replete with tales (some true, some fictional) of adventurers who braved the waters of the <st1:place w:st="on">Atlantic</st1:place>&nbsp;and discovered "new worlds" that were full of fantastic plant, animal and even human life.&nbsp;It is likely that&nbsp;we will never truly know&nbsp;which groups of people made their way to the <st1:country-region w:st="on"><st1:place w:st="on">Americas</st1:place></st1:country-region>, but what&nbsp;is clear is that the oceans were not vacant of ships of&nbsp;brave people who were willing to try.&nbsp; <o:p></o:p><br /><br />When it comes to verifying these stories, one of the many problems is the fact that the written&nbsp;record was hard to come by.&nbsp; Prior to the invention of&nbsp;Gutenberg's Printing Press, word of mouth only took stories so far, and most of these stories were just that: stories.&nbsp;&nbsp;The ability to produce a mass&nbsp;account that was verifiable was extremely difficult to do.&nbsp; This is why <st1:city w:st="on">Columbus</st1:city>' story is the most popular (had <st1:city w:st="on"><st1:place w:st="on">Columbus</st1:place></st1:city>sailed just six decades earlier one wonders if his story would have been as well known).<o:p></o:p><br /><br />One of the many stories of brave sailors is that of Saint Brendan (c. 484 - c. 577), an Irish monk from the early Medieval period.&nbsp; Very little is known about the actual man outside of two texts that have survived from both the 8th and 11th centuries, both of which were written several hundred years after Brendan's death, but are likely based on earlier copies.&nbsp; Brendan was born in Tralee (southwest <st1:country-region w:st="on">Ireland</st1:country-region>) to Christian parents (arguably some of the earliest Christian parents in <st1:country-region w:st="on"><st1:place w:st="on">Ireland</st1:place></st1:country-region>) who raised him to become the same.&nbsp; He was ordained a Priest in the Catholic Church in 512 and dedicated his live to spreading the Christian message throughout his native <st1:country-region w:st="on"><st1:place w:st="on">Ireland</st1:place></st1:country-region>and surrounding areas.&nbsp; <o:p></o:p><br /><br />In addition to devoting his life to the church, Brendan was an avid and passionate sailor.&nbsp; Records reveal that Brendan spent a tremendous time at sea, visiting nearby islands and cities where he converted large groups of people to Christianity and established a number of monasteries.&nbsp;Brendan’s prowess as a navigator of the sea became well known and he was eventually joined by many other sailors and missionaries who augmented his crew and allowed him to venture even further out into the <st1:place w:st="on">Atlantic</st1:place>.&nbsp; <o:p></o:p><br /><br />But Brendan's greatest claim to fame comes from the <em>Navigatio sancti Brendani abbatis </em>(<a href="http://books.google.com/books?id=i2OVXYJFOrcC&amp;printsec=frontcover&amp;dq=voyage+of+saint+brendan&amp;hl=en&amp;sa=X&amp;ei=NqFAVP7-DIeT8gGZh4DQBA&amp;ved=0CDYQ6AEwAw#v=onepage&amp;q=voyage%20of%20saint%20brendan&amp;f=false"><span style="color: blue;">Voyage of Saint Brendan the Abbot</span></a> and one of the two surviving documents mentioned above),which tells the tale of Brendan's adventures to discover the Garden of Eden.&nbsp; Brendan had heard the legends regarding the supposed location of the Garden of Eden from St. Barinthus, who claimed to have made the voyage a few years earlier.&nbsp; <em>The Navigatio Brendani</em>&nbsp;states that Brendan, along with fourteen other brave sailors, fasted for forty days (each person fasting for 2-3 days to total 40 days as a group) and asked God to guide them on their quest for the Garden of Eden.<o:p></o:p><br /><br />During their journey, Brendan's crew encounters massive sea monsters and other fantastic sites that astound the reader (is it any&nbsp;wonder why the <em>Navigatio Brendani</em>&nbsp;became a Medieval best seller?).&nbsp; Brendan &amp; <st1:place w:st="on">Co.</st1:place> make a number of stops at previously undiscovered islands where they encounter a vast assortment of plant, animal and human life&nbsp;(there is even one occasion in which a talking bird prophecies to the men about their voyage).<o:p></o:p><br /><br />Eventually, the crew arrives at what they call "<a href="http://en.wikipedia.org/wiki/Saint_Brendan%27s_Island"><span style="color: blue;">St. Brendan's Island</span></a>" where they discover the most beautiful land ever.&nbsp; According to the <em>Navigatio Brendani, </em>the men remain in the land for several days and bask in the abundant fruits, nuts, jewels and other treasures they discovered.&nbsp; It isn't until they discover an uncrossable river that the men turn back, with their goods in hand, to <st1:country-region w:st="on"><st1:place w:st="on">Ireland</st1:place></st1:country-region> where they share their tale of adventure and discovery. Incidentally, it is the tale of St. Brendan's Island that inspired one Walt Disney to offer up his own unique spin on&nbsp;Carlo Collodi's <em>The Adventures of Pinocchio.</em>&nbsp;Disney's depiction of <st1:place w:st="on"><st1:placename w:st="on">Pleasure</st1:placename> <st1:placetype w:st="on">Island</st1:placetype></st1:place> (which can be seen by <a href="https://www.youtube.com/watch?v=AY9rK1YXAIk"><span style="color: blue;">clicking here</span></a>) was the result of his reading about St. Brendan's adventures.<o:p></o:p><br /><br />Naturally, the modern reader senses a number of problems with this tale.&nbsp; It is clearly full of hyperbole and drama that is typical of any medieval adventure saga.&nbsp; Almost nobody takes the story at face value.&nbsp; But like any ancient or medieval tale, there is almost always a few kernels of truth.&nbsp; Is it possible that St. Brendan ventured far out into the <st1:place w:st="on">Atlantic</st1:place> and discovered an unknown and beautiful land?<o:p></o:p><br /><br />A few people think so.<o:p></o:p><br /><br />Author and amateur historian Dattatreya Mandal has the <a href="http://www.hexapolis.com/2014/08/04/irish-reach-america-vikings-columbus/"><span style="color: blue;">following to say</span></a> on the matter:<br /><blockquote><em>So...what lends credence to this incredible conjecture that puts [Brendan]at the pantheon of <st1:place w:st="on">New World</st1:place>exploration?&nbsp; Well, quite curiously, the first known European colonists of <st1:country-region w:st="on"><st1:place w:st="on">America</st1:place></st1:country-region>are the ones who tantalizingly provide the much needed allusions.&nbsp; Yes, we are talking about the Vikings themselves.&nbsp; The sagas of the Norsemen provide numerous glimpses into how they perceived different foreigners; and in various cases, the Irish were seen as sea-faring people with aptitude for exploration.&nbsp; Celtic mythology also mirrors this appraisal, with fantastical accounts of the famous Irish voyagers like Bran and Maeldun.</em></blockquote><blockquote><em>The most intriguing contents of these sagas relate to how the Vikings found Irish-sponsored Christian missionaries in <st1:country-region w:st="on"><st1:place w:st="on">Iceland</st1:place></st1:country-region> from before the time they colonized the island.&nbsp; The 'tumble down the rabbit-hole' continues with one special Scandinavian account mentioning the Norsemen meeting with a particular group of Native Americans who had supposedly seen Europeans before their encounter with the Vikings.&nbsp;There are even vague tales in the early&nbsp;medieval sagas that hint at some natives of&nbsp;the <st1:place w:st="on">New&nbsp;World</st1:place> speaking a derivative of&nbsp;the Irish language.&nbsp; Consequently, it comes as no surprise that the Vikings under Leif Erikson called the expansive landmass south of 'Vinland' by the name of 'Irland&nbsp;it Mikla (or Greater Ireland).</em>&nbsp;&nbsp;&nbsp;<o:p></o:p></blockquote><br />In addition,&nbsp;modern day sailor and navigator Tim Severin&nbsp;demonstrated in 1978 that it was indeed possible to make the journey from <st1:country-region w:st="on">Ireland</st1:country-region> to <st1:country-region w:st="on"><st1:place w:st="on">America</st1:place></st1:country-region> using the type of boat that Brendan built in his day:&nbsp;<o:p></o:p><br /><br /><iframe allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/wB2EsZhzVtE" width="420"></iframe> <br />Of course, the connections made by Mr. Mandal and the voyage of Mr. Severin do not definitively&nbsp;prove anything other than the <em>possibility</em> exists that Brendan and his crew could have ventured as far to the east as the <st1:country-region w:st="on"><st1:place w:st="on">Americas</st1:place></st1:country-region>.&nbsp; Is it likely?&nbsp; Not really?&nbsp; But was it possible? Yes.<o:p></o:p><br /><br />In the end, we will never know if Brendan and his brave crew ever landed in the <st1:country-region w:st="on"><st1:place w:st="on">Americas</st1:place></st1:country-region>or not.&nbsp;Personally, I think it is highly unlikely.&nbsp; What I take from the saga of St. Brendan is this: exploration and adventure have always been at the heart of the human spirit.&nbsp; That and it is quite likely that humans have been exploring for longer (and further out) than we probably think.&nbsp; If I were a gambling man, I would bet AGAINST the idea that St. Brendan landed in the Americas, but I would also bet in FAVOR of the notion that human beings have been exploring (even as far out as the Americas) all the way back to medieval and even ancient times.&nbsp; <br /><em></em><br />http://hartbrad.blogspot.com/2014/10/did-irish-discover-new-world-tale-of-st.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-5941546089976743255Wed, 15 Oct 2014 23:52:00 +00002015-08-16T00:51:13.732-06:00Historical MythsHistory v. Pop CultureMedieval HistoryMedieval ReligionTop 10 ListsTop 10 Medieval Myths<div class="separator" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-0CTz84h_TCE/VD78v9DWUGI/AAAAAAAAF-A/VVOK6i74uPk/s1600/face.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://3.bp.blogspot.com/-0CTz84h_TCE/VD78v9DWUGI/AAAAAAAAF-A/VVOK6i74uPk/s1600/face.jpg" height="400" width="314" /></a></div>Knights of the Round table, damsels in distress locked away in a tall tower, fire-breathing dragons of doom, witches and their enchanted spells, magical magicians with their secret potions, Holy Grail legends. &nbsp;When it comes to Medieval mythology, the list is as long as Merlin's magical staff.<br /><br />Like most historical eras, the Medieval world is immersed in stories that are, shall we say, less-than-accurate. &nbsp;In fact, for most who haven't studies this fascinating period of history, it can be difficult to separate fact from fiction. <br /><br />Historical myths are nothing new. &nbsp;We are all familiar with the tale of George Washington and the cherry tree or the brave warrior Achilles whose bravery gripped entire armies with fear. These tales often tell us more about how people CHOOSE to interpret history as opposed to the history itself. <br /><br />And when it comes to the Medieval world, the mythology is almost overwhelming. The stories have taken on a life of their own and many have survived even to this day. It is amazing to see just how many people actually embrace the myths even today. Most people today have a very distorted view on the realities of the Medieval world. &nbsp;For example, here is a small list of just a few of the more common myths that most people today have taken to be true:<br /><br /><b>1.) Medieval People Believed in a Flat Earth</b><br /><br />No they did not! For centuries, scholars had accepted the reality that the world was spherical in shape. &nbsp;In fact, the ancients of Classical Grease (Socrates, Aristotle, etc.) accepted the fact that the world was round. &nbsp;Though many of the ideas of antiquity were lost during the "Dark Ages" (the dumbest term ever in history), Medieval thinkers of all stripes accepted that the world was not flat. &nbsp;Oh, and side note, so did Christopher Columbus!<br /><br /><b>2.) The Right of Primae Noctis</b><br /><b><br /></b>This is a myth made popular by the Oscar winning film "Braveheart." &nbsp;In the movie, Medieval Scottish lords are granted the right to have sexual relations with a newly married bride on the first night of her marriage. &nbsp;The practice, which is more commonly known as <i>Droit du Seigneur</i>, was practiced to a small degree in ancient China (and possibly ancient Babylon) but there is absolutely no evidence that it ever happened in Medieval Europe. &nbsp;In fact, the myth was created in 19th century France to serve as an example of how backward the period was believed to be.<br /><br /><b>3.) Vikings Wore Horned Helmets</b><br /><b><br /></b>Sorry, Minnesota Vikings fans (and History Channel actors), but Vikings from the Medieval period did not wear horned helmets. &nbsp;This is complete nonsense. In fact, Viking helmets were quite crude and round. &nbsp;There were no decorations to speak of. &nbsp;The idea of horns was born out of 19th century Romanticism and Scandinavian artists who began depicting their Viking ancestors as wearing horns.<br /><br /><b>4.) The Medieval World Loved Torture</b><br /><b><br /></b>Yes, torture existed in the Medieval world. &nbsp;Torture also exists today. &nbsp;Every era has seen some shade of it. &nbsp;But the Medieval world was NOT obsessed with torture and/or torture devices like we are led to believe. &nbsp;In fact, the Iron Maiden (which is regularly associated with the Medieval era) was created much later, probably in the 17th century. &nbsp;There are no mentions of it &nbsp;being used earlier than 1793! &nbsp;In reality, most torture devices were created AFTER the Medieval era. <br /><br /><b>5.) Chastity Belts</b><br /><b><br /></b>There is absolutely zero evidence that chastity belts were ever used in the Medieval era. &nbsp;In fact, the only reference we have of chastity belts being used in Europe date back to the 19th century, when people became fascinated (for whatever reason) in alleged Medieval torture devices (that were never actually Medieval to begin with).<br /><br /><b>6.) Water Was Terrible...Just TERRIBLE</b><br /><b><br /></b>Another complete B.S. belief. &nbsp;Yes, it is certainly true that the Medieval world did not enjoy the sanitation practices of the modern world but this doesn't mean that they had no source of clean water. Simple common sense disposes this myth completely. &nbsp;Homo Sapiens need water or we...um...DIE! The Medieval World (as well as the ancients) were well aware of this fact. &nbsp;This is why we are able to find plenty of relics of Medieval (and ancient) wells that provided clean water. &nbsp;And let's not forget that the Romans built massive aqueducts to transport clean water. &nbsp;The Medieval world did not somehow forget how important water was. &nbsp;They were well versed in the process of purifying water for human consumption. In reality, every civilization made (and continues to make) water a priority. &nbsp;If this weren't the case we simply would not have survived as a specie. &nbsp;In addition, the notion that Medieval (or ancient) people satisfied their water intake by drinking beer, wine, etc. is completely bogus. &nbsp;In fact, water was often added to DILUTE the potency of those drinks. <br /><br /><b>7.) Medieval People Did not Live Long. &nbsp;30 or 40 Years of Age Was Considered Old</b><br /><b><br /></b>It is true that mortality rates were significantly higher for people living in the Medieval world, but this does not mean that a 30 or 40-year-old person was considered to be old or near death. &nbsp;In fact, most data shows that if a person lived into adulthood they could likely expect to live into their 60s or 70s. &nbsp;Life expectancy rates are lower for the Medieval world because there was a far greater infant mortality rate. &nbsp;Infants were the most at risk group of the Medieval population. &nbsp;It wasn't uncommon for a given couple to lose several young children due to illness, childbirth, etc. &nbsp;But if a child could reach the age of sixteen or so, he/she was likely to expect a fairly long life.<br /><br /><b>8.) Medieval People Did Not Have Good Hygiene</b><br /><br />If we judge Medieval hygiene by today's 21st century standards then yes, the Medieval world had terrible hygiene. &nbsp;But the myth that Medieval society rarely bathed or practiced cleanliness is not true. There are several surviving Medieval sermons in which priests admonish their congregation to ensure that cleanliness standards were being met. &nbsp;Some cities, lords, etc. created laws to ensure cleanliness. Though they knew little in terms of medical practices, the Medieval world was well aware that disease was less likely to spread if cleanliness was maintained. &nbsp;Baths were common (though not daily) and several items (to include combs and recipes for Medieval deodorant) have been preserved even today. <br /><br /><b>9.) Medieval Women Had No Rights</b><br /><b><br /></b>They certainly didn't enjoy the same freedoms as men, but this is something we could say for the majority of human history, not just the Medieval world. &nbsp;With that being said, Medieval women could inherit land, money, etc. and were allowed to own and operate businesses. &nbsp;Women were free to travel, buy goods, and do most of the things men could do (aside from responsibilities to be had in the church and military). &nbsp;In fact, women would experience a LOSS of rights with the dawn of the Renaissance and Early Modern period. <br /><br /><b>10.) Medieval People Were Religiously Devout in All Ways and Feared the Church</b><br /><b><br /></b>While it is certainly true that the Catholic church was the single greatest influence on the Medieval world, the modern belief that Medieval people were staunchly devout and feared the church is a myth. There is literally tons of surviving literature from priests in all parts of Medieval Europe who complained about the lack of devotion they found in their parishioners. &nbsp;Priests complained that people were indifferent to the teachings and did not take religious practices seriously enough. They rebuked those who used religious holidays and festivals as nothing more than an excuse to get drunk.<br /><br />As can be seen, the myths of the Medieval world, which are oftentimes embraced by today's world as being fact, are nothing more than blissful ignorance. &nbsp;They reveal more about us than they do about the actual Medieval world. &nbsp;We of the modern era like to suppose that our ancestors of old were crude, dirty, biased and uninformed but the reality is we are the ones who come off looking crude, dirty, biased and uninformed in our understanding of the Medieval world. &nbsp;It may not be to our liking when we discover that people of the past were not as foolish as we think, but facts are facts. http://hartbrad.blogspot.com/2014/10/top-10-medieval-myths.htmlnoreply@blogger.com (Brad Hart)0tag:blogger.com,1999:blog-2792279701215065772.post-3886163196748297660Tue, 14 Oct 2014 22:39:00 +00002014-10-15T21:30:22.084-06:00MormonismReligion and PoliticsReligion in the NewsTelevision/MoviesMy Review of "Meet the Mormons"<div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-4HyQULMlQnM/VD2VEnJzKfI/AAAAAAAAF9w/-FoAukgfTJY/s1600/meet.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://2.bp.blogspot.com/-4HyQULMlQnM/VD2VEnJzKfI/AAAAAAAAF9w/-FoAukgfTJY/s1600/meet.jpg" height="216" width="400" /></a></div>Last night, my family and I loaded up in our Honda CRV and made our way to the local Regal Cinemas, where we watched "<a href="http://meetthemormons.com/#/filter-all/page-1">Meet the Mormons</a>," a film produced by the Church of Jesus Christ of Latter-day Saints. &nbsp;Along with several other Mormon families in attendance, we too acted as any good and well correlated Mormon family should by using this Family Home Evening activity as an opportunity to bask in the heavenly ambiance of cinematic wonder, mingled with scripture. &nbsp;=)<br /><br />To be completely honest, it wasn't just my family that came with me to the theater last night. &nbsp;In addition, I (and my wife as well) brought with me a good deal of skepticism. &nbsp;After all, I had read only negative reviews from all the "worldly" critics (at the time of this blog's posting, <a href="http://www.rottentomatoes.com/m/meet_the_mormons/">Rotten Tomatoes</a> registers only "rotten" reviews of the film). &nbsp; My fear was that this film was yet another cheesy, popcorn-popping-on-the-apricot-tree-loving production that would reinforce all the South Park stereotypes about who and what Mormons are. <br /><br />And I wasn't without good reason for feeling this way. &nbsp;The film opens with a stereotypical young, uber-sweet, naive Mormon woman acting as narrator. &nbsp;Initially my thoughts were, "Great! &nbsp;Here we go again! &nbsp;Could somebody PLEASE save Mormonism from itself!" &nbsp;The cheesy, sweeter-than-sugar approach of the narrator was just too much to bear. &nbsp;She came off looking like the offspring of Donnie Osmond and a Care Bear! &nbsp;My wife and I exchanged "WTF?" glances that communicated the mutual sentiment of "why in the hell did we decide to watch this?" <br /><br />But to our amazement, "Meet the Mormons" made quite the comeback! &nbsp;The initial 10 minutes (which completely suck) are saved by the story of Ken Niumatalo, head coach of the Navy football team. &nbsp;The Niumatalo family, which is like any good American football-loving family, is insanely competitive, completely sports-oriented and...oh yeah,..Mormon. &nbsp;Their story wasn't portrayed like an infomercial either. &nbsp;It was genuine, exciting and not cut from the typical Mormon cloth.<br /><br />And that is what I loved most about this movie: the stories are NOT those you would find from mainstream Mormonism. &nbsp;Instead of portraying more of the same "white and delightsome" ilk that has made me loathe Mormon films for decades, "Meet the Mormons" gives us the exceptions to the Utah rule. &nbsp;All six stories portrayed in the film are of people that I would love to get to know and could see myself inviting over for a barbecue. &nbsp;They seem like the kind of people who know how to cut loose and live an authentic life that is free from uber-orthodoxy and blind conformity.<br /><br />The six stories portrayed are (in the order shown in the film) that of a young Black bishop living in the Atlanta area, the head football coach of Navy football, a young kickboxing mother in Costa Rica, a World War II pilot who dropped candy to children when flying over Berlin, a man from Nepal who embraces both Mormonism and the Hindu culture of his native country, and a single convert mother who sends her son off on a mission. &nbsp;Each story is a testament to the fact that Mormons are, in reality, cut from many different cloths. &nbsp;For all of its emphasis on conformity, I have long been convinced that to be a good Mormon means being an individual, and the stories portrayed in "Meet the Mormons" seems to confirm that notion. <br /><br />Of course, the movie is far from perfect. &nbsp;As has been pointed out in <a href="http://www.sltrib.com/sltrib/news/58507634-78/mormons-church-meet-real.html.csp">several reviews</a>, "Meet the Mormons" does tend to showcase a sanitized version of the Mormon narrative. &nbsp;The families portrayed are always loving towards one another, their Sacrament meetings are harmonious and free of noise/distraction and EVERYBODY seems just soooooo darn happy to be attending three hours of church (nobody is ever bored in Sunday School and everyone brings their scriptures and is eager to participate).<br /><br />In addition, "Meet the Mormons" offers little in terms of theology. &nbsp;There is no discussion of the basic tenants of the faith, nor is there any attempt to address some of the more controversial history of the church. &nbsp;Instead, "Meet the Mormons" reinforces the Mormon tradition that religion is more about day-to-day acts of kindness and service than it is about pontificating over the "nitty-gritty" aspects of theology. &nbsp;And make no mistake, Mormons filter their religion primarily through the lens of actions, not theology. &nbsp;As Mormon scholar and author Terryl Givens has stated:<br /><blockquote class="tr_bq"><i>In the modern era, Mormons have considered the very enterprise of theology to be largely a secular enterprise, a sign of true religion's failure, and not an activity worth pursuing with any energy.</i>&nbsp;</blockquote>Instead of becoming proficient on the topic of theology (and I have long believed that Mormons are exceptionally illiterate when it comes to basic theology...of their own faith and that of others), "Meet the Mormons" is another example of how emphasis is placed on living as Christ-like of a life as possible.<br /><br />And is this a bad thing? &nbsp;Certainly not. &nbsp;For as small as Mormonism may be on a global scale (and yes, we are small), The Church of Jesus Christ of Latter-day Saints has made quite a name for itself. "Meet the Mormons" is proof of this fact. &nbsp;In addition to these six stories, Mormonism can boast that is has produced two major candidates for the U.S. Presidency (Mitt Romney and John Huntsman), a globally recognized author (Stephanie Mayer of <i>Twilight</i> fame), Generals in command of American troops, tycoons of the business world (Marriott Hotels, Jet Blue, Nu Skin, etc.), several members of Congress (in both parties), and much more. &nbsp;Heck, we even have our <a href="http://www.huffingtonpost.com/stephen-mansfield/the-mormonizing-of-americ_b_2083125.html">outlaws and serial killers</a>! <br /><br />In short, despite its emphasis on communal white shirts and ties, Mormonism is a vast cornucopia of diversity that includes all shapes, sizes and colors. &nbsp;"Meet the Mormons" is a perfect example that to be a good Mormon means to be an individual. &nbsp;It is for these reasons that I believe "Meet the Mormons" is good for all audiences, but particularly of worth for actual Mormons. &nbsp;The film was made to "bring greater understanding" for those not of the faith, but to be honest, I believe it holds greater value for current members of the faith, especially those who are of the orthodox, black and white, all or nothing bend. &nbsp;This film should prove to every Mormon prude out there that members of the church are valued for who they are, not for how they conform. &nbsp;Every person has their own story to tell, and I for one LOVED the stories found in "Meet the Mormons" (particularly the story of the man from Nepal and the single mom). <br /><br />So, in conclusion, I was pleasantly surprised by "Meet the Mormons." &nbsp;Contrary to what I have read from critics, the film is not an infomercial, nor is it a glorified "I'm a Mormon" commercial. &nbsp;It's a serious and valuable look into what Mormonism can and should be. &nbsp;For those reasons, I give the movie high marks. <br /><br />My grade for "Meet the Mormons": <b>A-</b> <br /><br />Go and see this film! &nbsp;You will enjoy it thoroughly. http://hartbrad.blogspot.com/2014/10/my-review-of-meet-mormons_14.htmlnoreply@blogger.com (Brad Hart)2tag:blogger.com,1999:blog-2792279701215065772.post-1768469664336082348Tue, 24 Jun 2014 20:40:00 +00002014-10-23T00:16:34.287-06:00Biblical ArgumentsDoubtExcommunicationFaithMormonismReligion and PoliticsReligion in the NewsExcommunication: A Purifying Fire<div class="separator tr_bq" style="clear: both; text-align: center;"><a href="http://3.bp.blogspot.com/-wI2quNKzsE8/U6k9XVcsnNI/AAAAAAAAF5g/-Alrg_UTt8c/s1600/Excommunication.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-wI2quNKzsE8/U6k9XVcsnNI/AAAAAAAAF5g/-Alrg_UTt8c/s1600/Excommunication.jpg" height="257" width="400" /></a></div><b>"When you complain, you make yourself a victim. &nbsp;Leave the situation, change the situation, or accept it. &nbsp;All else is madness." -Eckhart Tolle</b><br /><br />This past week, I have watched as many of my Facebook friends (mostly Mormon) have expressed their feelings on the Kate Kelly/John Dehlin excommunication saga. &nbsp;For those who are not familiar with these names let me offer you a very brief introduction. Kate Kelly is the founder of <a href="http://ordainwomen.org/">Ordain Women</a>: a group that is dedicated to bringing about gender equality by seeking ordination to the priesthood. John Dehin is the creator of numerous websites (most notably <a href="http://mormonstories.org/">Mormon Stories</a>) that are dedicated to discussing some of the more difficult aspects of Mormon history. <br /><br />To make a very long story short, both Kelly and Dehlin have come under fire as of late, even being issued letters of warning from their local church leaders that included the possibility of excommunication. &nbsp;For Kate Kelly, the threat became a reality as she <a href="http://www.nbcnews.com/news/us-news/mormon-womens-group-founder-kate-kelly-excommunicated-n138746">was excommunicated from the Mormon church</a> early yesterday morning. <br /><br />Excommunication is nothing new to Mormonism or to the whole of Christianity. &nbsp;Jesus himself even prescribed the appropriate situation in which to remove a fellow Christian from among the masses. In <a href="https://www.lds.org/scriptures/nt/matt/18?lang=eng">Matthew 18: 15-20</a> we read:<br /><blockquote><i>Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.</i></blockquote><blockquote><i>But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.&nbsp;</i></blockquote><blockquote><i><b>And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.&nbsp;</b></i></blockquote><blockquote><i>Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.&nbsp;</i></blockquote><blockquote><i>Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.</i></blockquote><blockquote><i>For where two or three are gathered together in my name, there am I in the midst of them.</i></blockquote>The bolded text above has been used by many a Christian sect to justify the practice of excommunication. &nbsp;In other Bible translations, the word <i>heathen </i>is translated as <i>gentile</i>. In other words, he/she who will not heed the counsel of the church is to be cut off from that church. <br /><br />What I find most interesting about this particular Bible passage is the fact that it is sandwiched between two other important teachings that Jesus emphasized regarding forgiveness. &nbsp;In verses 12-14 Jesus references the 99 and 1 sheep and the commandment to go to the one lost sheep. &nbsp;In verses 21-23 Jesus tells Peter that we are commanded to forgive "seventy times seven." &nbsp;In short, the guidelines for excommunication are neatly placed between Jesus' admonition to succor the one wayward sheep and his commandment to forgive as often as needed. &nbsp;Coincidence? &nbsp;I think not.<br /><br />As far as Kate Kelly's excommunication is concerned, I know that feelings on both sides of the isle are quite tender. &nbsp;Kelly has had a great deal of support for her cause and many of her supporters see this action as an insult not only to Kelly, but to them as well. &nbsp;The following video clip from Kate Kelly's rally illustrates just how intense feelings have become over this issue:<br /><br />&nbsp; <iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/arCbiizTNYY" width="560"></iframe><br /><br />It isn't my place or my intent to weigh in on whether or not Mormon women deserve to have the priesthood. Besides, what I have to say on the matter isn't going to change anyone's opinion. Instead, what I do hope will happen from all of this is people on both sides will come to a better understanding of how excommunication can be a great equalizing force for good. <br /><br />First, let me say that I support the right of the Mormon Church (or any church for that matter) to implement disciplinary standards as they see fit. &nbsp;It is their right to do so. &nbsp;And to those who believe that Jesus' love would prevent him from ever excommunicating anyone, I simply say remember the Bible verses mentioned above, along with other verses such as:<br /><blockquote class="tr_bq"><i>And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell&nbsp;</i>(<a href="https://www.lds.org/scriptures/nt/matt/5.30?lang=eng#29">Matt. 5: 29-30</a>).</blockquote>Jesus wasn't some hippie who accepted the beliefs, behaviors and ideas of everyone. &nbsp;Instead he was a revolutionary who believed in unconditional love and preached repentance.<br /><br />Regardless of what we may think, excommunication is, in many cases, an act of love. &nbsp;It releases a person from further liability and condemnation. &nbsp;I realize that this interpretation of excommunication may come off offensive to some so let me explain:<br /><br />When I was on my mission (in Antofagasta, Chile) I met a bishop who unfortunately lost his wife in an accident. &nbsp;It was a tragic event for his family and it completely rocked their world. &nbsp;In an effort to ease his burdens, the church immediately released him from his calling. &nbsp;He was very grateful for that. &nbsp;As he later told me, there was no way he could meet up to those responsibilities any longer.<br /><br />And so it is with excommunication (at least in some instances). &nbsp;The person has had a life-changing event in which he/she needs to be released from their responsibilities as a Christian. &nbsp;They cannot live up to those responsibilities any longer and as a result, excommunication is a tool that can help them in the long run. <br /><br />I am fully aware of the fact that this is easy for me to say. &nbsp;After all, I have never been a part of, nor have I witnessed a church disciplinary proceeding. &nbsp;I also recognize that my above description doesn't apply to all cases either. As hard as it may be to admit, there are good and bad cases of excommunication in all faiths, but in the end I believe they almost always lead to positive things.<br /><br />Just this past week, Pope Francis (my favorite Pope ever) <a href="http://www.cnn.com/2014/06/21/world/pope-mafia-excommunication/">excommunicated members of the Italian Mafia</a> for their lengthy and extensive history in committing a variety of crimes. &nbsp;I think most of us would applaud Pope Francis for this brave and bold move. &nbsp;But nearly 500 years ago, another pope made the terrible decision to excommunicate a young radical named Martin Luther, who opposed a number of teachings of the Catholic Church. &nbsp;And though most everyone would agree that the decision to excommunicate Luther was the wrong one, I also think that a great deal of good came from it. &nbsp;After all, Luther's excommunication became a galvanizing force for many of his followers and helped to pave the way for the Protestant Reformation. <br /><br />And the same can be said of my own faith. &nbsp;During its early years, Mormon leaders excommunicated dozens of members who opposed the doctrine of polygamy. &nbsp;Some of those members were later reinstated following the 1890 manifesto that officially abolished polygamy in the church. &nbsp;There are even better examples in recent years. &nbsp;In 1942, a young 17-year-old German by the name of <a href="http://en.wikipedia.org/wiki/Helmuth_H%C3%BCbener#Church_reaction">Helmuth Hübener </a>was excommunicated for opposing the ideas of one Adolf Hitler. &nbsp;Hübener was later reinstated as a member, but only after being put to death for opposing Nazi tyranny. &nbsp;He never lived to see his reinstatement. &nbsp;And then there's the case of Douglas Wallace and Byron Merchant, who were excommunicated in 1976 and 1977 respectively for opposing the church's ban on Blacks not being able to receive the priesthood. &nbsp;It was only a year later that the priesthood ban on Black members was to be lifted for good.<br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="http://2.bp.blogspot.com/-52s2VAu9Rcc/U6nd6pWpdAI/AAAAAAAAF5w/mvaiVNdNNBQ/s1600/ekate.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="http://2.bp.blogspot.com/-52s2VAu9Rcc/U6nd6pWpdAI/AAAAAAAAF5w/mvaiVNdNNBQ/s1600/ekate.jpg" height="240" width="320" /></a></div>So how does all of this apply to Kate Kelly? &nbsp;To be honest I have no clue. &nbsp;Maybe the day will come when Kelly will be hailed as a hero for having stood upon her principles. &nbsp;Maybe those responsible will one day eat their words and feel remorse for the role they played in her excommunication. &nbsp;Or maybe the day will come when Ordain Women simply loses support and those involved come to regret their involvement. &nbsp;If so, hopefully they will be reconciled to the church and be welcomed back into the fold. Either way, I do believe that Kate Kelly's excommunication has the potential to bring about a great deal of good.<br /><br />Regardless of how this all plays out, I hope that we will all be able to glean some important lessons from this week's events. &nbsp;Here are a few lessons that come to mind for me personally:<br /><blockquote class="tr_bq">1.) There are no winners here. Kelly's excommunication does not vindicate anyone. It is a sad day. Even if you disagree with her and her movement we should all agree that our job is to mourn with those who mourn and comfort those who need comfort (<a href="https://www.lds.org/scriptures/bofm/mosiah/18.9?lang=eng#8">Mosiah 18: 9</a>).</blockquote><blockquote class="tr_bq">2.) Jesus really was all about love, but that doesn't mean he was about accepting everyone and everything. &nbsp;There's enough in that statement to keep us humbly pondering for guidance for the rest of our lives.</blockquote><blockquote class="tr_bq">3.) Excommunication really can be a good thing, so long as the individual or institution is humble enough to admit that change is necessary.</blockquote><blockquote class="tr_bq">4.) Even though Jesus prescribed the manner in which to excommunicate, he sandwiched that teaching in between his commandments to care for the one lost sheep and to forgive as often as is necessary. &nbsp;</blockquote>In conclusion, I can think of no better way to help us all come to terms with these difficult discussions than to appeal to the Serenity Prayer, which next the the Lord's Prayer and the Jesus Prayer is my all-time favorite prayer. &nbsp;It's wisdom is endless:<br /><blockquote class="tr_bq"><i>"God, grant me the serenity to accept the things I cannot change,</i><i>The courage to change the things I can,</i><i>And the wisdom to know the difference."</i></blockquote>Amen, and Amen. <br /><br /><br /><br />http://hartbrad.blogspot.com/2014/06/excommunication-purifying-fire.htmlnoreply@blogger.com (Brad Hart)1